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V  PRINCETON,  N.  J.  ^ 


Purchased   by  the   Hamill   Missionary  Fund. 


BV  3500  .N72  1899  v. 2 
Noble,  Frederic  Perry. 
The  redemption  of  Africa 


THE  REDEMPTION  OF  AFRICA 


CONTENTS 

OF 

VOLUMES  ONE  AND  TWO 

Volume  One  —  Books  I  and  II 

Book  I 

THE  ANCIENT  AND  MEDIEVAL  PREPARATION 

IN  THE  beginning:  AFRICA  IN  RELIGIOUS  THOUGHT.  THE  ANCIENT 
MISSIONS.  ISLAM  AS  AN  AFRICAN  MISSIONARY.  MEDIEVAL 
CHRISTIANITY  AND  AFRICA.  THE  ENVIRONMENT  OF  AFRICAN 
MISSIONS.       THE    RISE    OF    PROTESTANT    MISSIONS. 

Book  II 
THE  RELIGIOUS  PARTITION 

THE  ANGLICAN  COMMUNION  IN  ITS  AFRICAN  APOSTOLATE.  BAPTIST 
CHURCHES  AS  AFRICAN  MISSIONARIES.  CONGREGATIONAL  DENOMI- 
NATIONS AND  AFRICAN  MISSIONS.  THE  LUTHERAN  CHURCH  AND 
AFRICAN  EVANGELIZATION.  METHODISM  AND  AFRICA.  PRESBY- 
TERIAN CHURCHES  IN  AFRICAN  MISSIONS.  ROME  IN  AFRICA. 
THE  UNITY  OF  BRETHREN  AND  THE  NEGRO.  THE  UNITY  AS  A 
SOCIETY    FOR    MISSIONS. 

Volume  Two  —  Book  III 
THE  EXPANSION  OF  MISSIONS 

AFRICA  IN  AMERICA.  UNDENOMINATIONAL  AFRICAN  MISSIONS.  THE 
NEW     MISSIONARY.  OLD      FRIENDS     AND      MODERN      METHODS. 

FOUNDING  A  MISSION.  REPRESENTATIVE  MEN.  LOOKING  BACK- 
WARD -  AND  FORWARD.  STATISTICAL  SURVEY:  CULTURAL,  EDU- 
CATIONAL, LITERARY,  MEDICAL  AND  PHILANTHROPIC.  DIRECTORY 
OF  MISSION  =  AGENCIES.  BIBLIOGRAPHY  OF  PRINCIPAL  AUTHORI- 
TIES.        INDEXES. 


THE 


REDEMPTION  OF  AFRICA 


A  STORY  OF  CIVILIZATION 


WITH  MAPS,   STATISTICAL  TABLES  AND  SELECT  BIBLIOGRAPHY  OF 
THE  LITERATURE  OF  AFRICAN  MISSIONS 


FREDERIC  PERRY  NOBLE 

SECRETARY  OF  THE  CHICAGO  CONGRESS   ON  AFRICA,  COLUMBIAN 
EXPOSITION,  1893 


The  lesson  of  the  missionary  is  the  enchanter' s  wand.  —  darwin. 

The  religious  idea  at  the  bottom  of  our  civilization  is  the  missionary 

idea.—^.  T.  HARRIS. 

The  first  duty  of  a  historian  is  never  to  venture  a  false  statement: 
next,  never  to  shrink  frotn  telling  truth;  so  that  his  writitigs  may  be 
free  from  all  suspicions  of  favor  or  malice.  —  led  xiii. 


VOLUME  TWO 


CHICAGO       NEW  YORK       TORONTO 

FLEMING   H.   REVELL    COMPANY 

MDCCCXCIX 


ENTERED  ACCORDING  TO  ACT  OF  CONGRESS  IN  THE  YEAR   1899  BY 

FLEMING  H.  REVELL  COMPANY 

IN  THE  OFFICE  OF  THE  LIBRARIAN  OF  CONGRESS,  WASHINGTON,  D.  C. 


All  rights  of  reproductioti  and  translation  reserved 


CONTENTS 

VOLUME    TWO:    BOOK    III 
THE  EXPANSION  OF  MISSIONS 

CHAPTER  PAGE 

14  Africa  in  America         -----  477 

15  Undenominational  African  Missions      -  -  513 

16  The  New  Missionary     -  -  -  -  -  551 

17  Old  Friends  and  Modern  Methods        -  -  579 

18  Founding  a  Mission       -----  625 

19  Representative  Men  -  -  .  -  646 

20  Looking  Backward  —  and  Forward  -  -  683 

APPENDIXES 

Statistical  Survey  of  Missions  in  Africa,  the  Antilles 

and  Madagascar     ------      767 

Educational  Statistics,  pp.  769=777. —  Literary 
Statistics,  pp.  778=787. —  Medical  Statistics, 
pp.  788=790.  —  Philanthropic  Statistics,  pp. 
791=793. — Cultural  Statistics,  pp.  794=796. 

Directory    of    Agencies    for   the   Christianization   of 

African  Peoples     ------      798 

Class  A:  Alphabetic  List  of  Societies,  pp. 
799=811.  —  Class  B:  Classified  Catalog  of 
Church=Bodies,  pp.  812=813.  —  Numerical  Re- 
capitulations, pp.  814=816.  —  Tentative  Esti- 
mates, p.  817. 

Bibliography:  Principal  Auihorities  -  -  821 

INDEXES 

Index  of  Persons  ...--.  835 

Index  of  Places      ------  840 

Index  of  Principal  Societies  -  -  _  .  843 

Index  of  Subjects  -----  845 

Vol.  2  V 


ILLUSTRATIONS 


FACING 
PAGE 


Joseph  E.  Roy,  D.D.     -  -  -  -  .  ^gi 

The  Reverend  Andrew  Murray  ...  53^ 

Robert  W.   Felkin,   M.D.         -  -  -  -  -  554 

Lovedale     Institution:     Classes    in     Agriculture     and 

Printing       -  -  -  -  -  -  -  568 

Lovedale     Institution:      Classes    in     Carpentry     and 

Wagon^Making        -  -  -  -  -  -  570 

James  Stewart,  D.D.,  M.D.  -  -  -  -  576 

Miss  Mary  Louisa  Whately  ....  gg^ 

Specimen  Pages  of  a  Caravan^Diary     ...  634 

Alexander  M.  Mackay  .....  642 

Robert  Moffat,  D.D.        -  -  -  -  -  654 

Cardinal  Lavigerie      --....  674 

David  Livingstone,  D.C.L.,  F.R.G.S.,  LL.D.,  M.D.    -  698 

-:Z'Fo^K;TKriTwoNAX,v.CHK:sx:A«s       .  .  „. 


BOOK  III 


THE    EXPANSION    OF  AFRICAN    MISSIONS:    EMANCIPATION    AND 
INDUSTRY 


FROM  WILLIAM  WILBERFORCE  TO  STEWART  OF  LOVEDALE 

1833=1898 


CHAPTER  14 

1502= 1898 

AFRICA  L\  AMERICA:    MISSIONS   TO  BLACK 
AMERICANS 

Tell  them  we  are  rising  ! 

Wright  to  Howard 
O  black  boy  of  Atlanta,  but  half  was  spoken  ! 
The  slave' s  chains  and  his  master's  alike  are  broken. 
The  one  curse  of  the  races  held  both  in  tether. 
They  are  rising,  all  rising,  the  black  and  white  together. 

Whittier 

RESPONSIBILITY     FOR     THE    BLACK    AMERICAN.  AFRICAN     MIS- 

SIONS   IN  AMERICA.  (l)    ANGLICAN  AND  EPISCOPAL  MISSIONS.        ANG- 

LICAN MISSIONS.  EPISCOPAL  MISSIONS.  REFORMED=EPISCOPALIAN 

MISSIONS.  (11)     BAPTIST      MISSIONS.  THE      BAPTIST     AND     THE 

BLACK.  REGULAR    BAPTISTS    (wHITE)    OF    THE    SOUTH.  REGULAR 

BAPTISTS     (black)     OF     THE     SOUTH.  REGULAR     BAPTISTS     (WHITE) 

OF     THE     NORTH.  (  III  )       CONGREGATIONAL     MISSIONS.  WORK 

BEFORE     I861.  ORIGINS     OF    THE    AMERICAN    MISSIONARY    ASSOCIA- 

TION. THE     association:     its     ACHIEVEMENT.  AUXILIARIES. 

(  IV  )  friends'   MISSIONS.  "QUAKER"  ABOLITIONISM.  FRIENDS  AND 

FREEDMEN.  (v)     METHODIST     MISSIONS.  NEGRO      METHODISM. 

SOUTHERN     WHITE     METHODISM.  NORTHERN     WHITE     METHODISM. 

(  VI  )    PRESBYTERIAN    MISSIONS.  PRESBYTERIANISM  AND  THE    SLAVE. 

NORTHERN     PRESBYTERIANS     AND     THE     FREEDMAN.  (  VII  )     ROMAN 

MISSIONS.  CATHOLICISM    AND    THE    AMERICAN    NEGRO.  A     SLAVE 

OF     SLAVES.  ROME     IN     LATIN     AMERICA.  ROME     IN    THE    SOUTH 

OF    THE    UNITED     STATES.  REPRESENTATIVE     ROMANISM?  ROME 

AND    THE    FREEDMAN.  (  VIII  )     RESULTS    OF     FREEDMEN's     MISSIONS. 

REVELATIONS    FROM    THE    NATIONAL    CENSUS    OF     189O.  NEGRO    DE- 

NOMINATIONS. NEGROES      IN     OTHER    CHURCHES.  TWO     LARGE 

FACTS.  THE    AFRICAN    INFLUENCE    OF    MISSIONS    AMONG   FREEDMEN. 

The  Negro  problem  came  to  America  in  the  wake  of 
Columbus.      Papal  and  Protestant  Christianity,   men  of 

477 


478  THE  EXPANSION  OF  MISSIONS 

Roman  descent  and  their  brothers  of  Teutonic  blood, 
are  alike  accountable.  The  commencement  of  the 
career  of  the  two  Americas  was  all  but  coeval  with  the 
beginning  of  the  slave-trade  from  Africa  to  America. 
The  wealth  of  the  Latin  and  Teutonic  continents,  of  the 
south  and  the  north  in  the  United  States  was  mainly 
created  by  the  blood  and  sweat  of  the  black  bondman. 
The  persistence  of  Britain  in  thrusting  the  slave-trade 
upon  the  colonies,  despite  their  persevering  attempts  to 
end  it,  and  the  fear  that  the  Anglican  state=church  would 
be  established  were  among  the  causes  of  American  inde- 
pendence. The  American  nation,  even  before  declaring 
all  men  equal,  barred  out  the  slave^traffic  and  branded 
it  as  piracy.  This  was  the  first  time  such  a  stigma  had 
ever  been  set  on  the  crime  against  humanity;  and  Hop- 
kins the  Congregational  clergyman  was  the  first  to  sug- 
gest that  Negroes  be  emancipated  and  transferred  to 
Africa  (1776).  But  until  1863  the  Almighty  was  less 
potent  with  the  federal  congress  than  was  the  almighty 
dollar.  Only  when  God  said  from  out  the  whirlwind, 
thunder  and  smoke  of  war:  Let  this  people  forth  from 
the  house  of  bondage,  — was  the  Negro  loosed  from  the 
hand  of  the  slave-holder. 

Americans  are  often  reproached  by  Europeans  for  the 
lateness  of  American  abolition  and  for  lack  of  interest 
and  success  in  African  missions;  yet  history  can  not  tol- 
erate these  assertions.  Facts  refute  assumptions  and  out- 
weigh hypotheses.  Emancipation  occurred  in  the  re- 
maining British  colonies,  in  Portuguese  and  in  Spanish 
America  after  slavery  had  existed  there  for  centuries; 
but  the  United  States  required  only  eighty  years  of  inde- 
pendence to  rid  themselves  of  the  inheritance  of  iniquity 
bequeathed  by  Europe.  Again,  missions  among  Ameri- 
can Negroes  are  as  ancient  as  those  of  modern  Europe, 


AFRICA  IN  AMERICA 


479 


are  prosecuted  with  equal  energy,  and  present  results 
that  pale  the  splendor  of  all  other  missionsfields.  Ameri- 
can Negroes  constitute  the  greatest  numerical  success 
of  missions  since  1520,  for  in  the  Antilles,  Latin  Amer- 
ica and  the  United  States  ten  millions  of  them  have  been 
won  for  Christianity.  Many  are  but  nominal  Christians; 
yet  as  Satan  and  sin  are  agents  of  God,  so  slavery  was 
made  an  instrument  in  bringing  ten  times  as  many  Afri- 
cans into  the  church  as  societies  working  in  Africa 
have  gained.  Missions  among  American  Negroes  are  as 
really  African  missions  as  if  they  operated  in  the  pagan 
continent,  for  the  importation  of  African  bondmen  was 
the  transplantation  of  Negro  heathenism.  The  Ameri- 
cas, especially  the  United  States  whose  black  population 
of  over  eight  millions  comprises  more  than  half  of  all 
American  Negroes,  have  personal  interests  in  Africa  that 
Europe  can  not  know.  Africa  is  not  at  the  gates  but 
within.  The  African  without  Christ  would  have  proved 
a  Hannibal  for  the  new  civilizations.  Under  Christian- 
ity, however,  he  has  already  contributed  more  toward 
the  evangelization  of  the  Negro  in  Africa  and  America 
than  the  world  dreams  of,  and  may  ultimately  become 
the  leader  in  this  spiritual  conquest.  Mission=work 
among  black  Americans  was  an  inseparable  and  integral 
portion  of  African  missions  before  the  arrival  of  the 
Jesuit  or  the  "Moravian",  and  has  its  peculiar  and  spe- 
cific function  in  the  preparation  of  Africa  for  Christian- 
ity. In  America  as  in  Africa  the  Anglican,  Baptist, 
Congregational,  Friends,  Methodist,  "Moravian",  Pres- 
byterian and  Roman  communions  have  wrought  for  the 
Negro.  In  fact,  this  branch  of  their  African  work  began 
so  soon  after  the  arrival  of  each  church  in  America  that 
consideration  of  it  should  be  put  in  the  forefront  of  the 
religious  partition  of  Africa,  were  it  not  that  after  i860 


480  THE  EXPANSION  OF  MISSIONS 

work  among  the  freedmen  of  the  United  States  accom- 
panied an  enormous  expansion  of  African  missions. 
''Moravian"  efforts  for  the  slaves  have  already  been 
handled  in  the  discussion  of  the  Unity  of  Brethren*. 
Lutherans  report  none  such.  Episcopal  endeavors  form 
the  sequel  to  those  of  the  Anglican.  Hence  the  omis- 
sion of  the  first  two  churches  from  this  sketch,  and  the 
union  of  American  and  British  Episcopacyf. 


Anglican  and  Episcopal  Missio?is 

In  1520  a  Spanish  slaver  visited  South  Carolina;  in 
1526  another  Spaniard  brought  Negro  slaves  into  Vir- 
ginia; and  forty  years  later  Florida  received  the  bane  of 
two  races.  In  1619  a  Dutch  slave-trader  imported  a 
cargo  of  Negroes  into  the  Old  Dominion,  selling  them  at 
reluctant  Jamestown.  Next  year  the  Pilgrims  landed  at 
Plymouth,  and  an  irrepressible  conflict  of  ideas  began. 
It  was  not  until  about  1670  that  Negro  slavery  gained 
firm  footing  in  our  social  system.  Though  black  freed- 
men and  white  advocates  of  abolition  were  never  un- 
known in  the  south;  though  Negro  slaves  and  Saxon 
defenders  of  slavery  existed  in  the  north;  the  south  was 
chained  to  slavery,  the  north  allied  with  freedom.  From 
1620  to  1865  the  principles  of  two  opposing  civilizations 
wrestled  for  the  possession  of  a  virgin  continent.  In 
this  contest  the  Anglican  or  Episcopal  church,  according 
to  the  testimony  of  its  adherents,  studiously  avoided  the 

*In  Florida  a  planter  once  supported  a  "  Moravian"  missionary  detailed  for 
labor  among  his  slaves. 

t  Commissioner  Harris'  Report  for  1893  and  the  Slater  Occasional  Papers, 
reached  the  present  writer  after  composition  was  completed.  The  Report,  v.  2. 
chap.  4,  pp.  1551=73  contains  the  best  statement  as  to  the  education  of  the  Negro 
This  and  the  monographs  of  Messrs  Curry,  Gannet  and  Weeks  constitute  an 
ideal  apparatus  for  the  specialist. 


AFRICA  IN  AMERICA  48  I 

question  of  slavery  and  all  religious  problems  with  polit- 
ical bearings.  No  historic  church  has  done  so  little  for 
the  black  American. 

English  bishops,  indeed,  in  charge  of  Anglican 
missions,  showed  warm  interest  in  the  religious  in- 
struction of  the  Negro.  The  Gospel^Propagation 
Society  soon  after  1701  founded  missions  in  the  Caro- 
linas,  Connecticut,  Massachusetts,  New  Jersey,  New 
York,  Pennsylvania  and  Rhode  Island.  Among  its  mis- 
sionaries was  Wesley;  and  his  efforts  in  Georgia  were 
rendered  nugatory  through  his  high^churchmanship  (1736s 
37).  Yet  Wesley  embodied  the  best  elements  in  the 
spiritual  life  of  the  Anglican  communion,  and  men  of  his 
piety  and  purity  formed  the  exception  in  the  Episcopal 
clergy  of  America.  This  absence  of  educated,  self=de- 
nying  and  upright  men  from  the  mass  of  Anglican  minis- 
ters and  missionaries  before  1783  and  the  failure  of  their 
worthy  members  to  influence  the  Negro  made  black 
Episcopalians  as  few  as  white  blackbirds.  In  Virginia 
about  1725  the  masters  with  some  exceptions  favored 
instruction  for  slaves,  and  the  missionaries  embraced  the 
opportunity  to  instruct  them.  But  the  introduction  of 
the  cotton-gin  (1793)  and  the  rise  of  the  slave^power  to 
supremacy  (1820=60)  condemned  the  bondman  to  igno- 
rance and  provoked  general  jealousy  of  Christian  influ- 
ence. 

The  best  showing  for  Anglican  missions  among  black 
Americans  appears  in  the  Antilles.  The  Propagation- 
Society  until  1782  gave  occasional  assistance  in  books 
and  money  to  Antigua,  Jamaica  and  other  islands.  In 
1818  it  began  operations  in  Barbados,  afterward  pushing 
into  Bahama,  Bermuda,  British  Guiana,  Grenada  and 
Tobago.  Codrington  College,  an  institution  of  the  soci- 
ety, has   since    1829   supplied   the   church   of  England  in 


482  THE  EXPANSION  OF  MISSIONS 

the  British  West  Indies  with  several  hundreds  of  clergy- 
men. The  Church  Missionary  Society  entered  in  1815, 
working  with  the  sister^society  in  the  same  fields  but 
adding  Trinidad  as  an  independent  sphere.  Episcopacy 
in  1850  enumerated  only  six  hundred  and  ninetyssix 
Negro  communicants  throughout  the  West  Indies,  but 
in  1880  Bainbridge  reported  twenty  [?]  thousand  adher- 
ents. The  Church  Society  withdrew  from  Jamaica  in 
1852,  from  Guiana  in  1858. 

In  1865  the  Episcopal  church  of  the  United  States 
organized  a  freedmen's  commission.  Next  year  it 
opened  three  schools,  and  in  1895  these  numbered  but 
eighty.  The  Episcopal  effort  for  the  evangelization  and 
education  of  the  Negro  has  long  been  in  charge  of  the 
general  mission=society ;  but  in  1893  Bishop  Dudley  of 
Kentucky  publicly  confessed  the  outlook  dark  and  dis- 
couraging. This  he  chiefly  ascribed  to  "the  Episcopal 
church  not  having  realized  her  duty  and  having  allowed 
other  religious  bodies  to  take  the  lead"  and  to  "want  of 
interest  and  sympathy".  The  society  is  responsible  for 
the  salaries  of  bishops  and  the  stipends  of  missionaries 
in  the  following  jurisdictions  possessing  Negro  popula- 
tions: Oklahoma;  northern  Texas;  western  Texas  and 
southern  Florida.  It  also  assists  in  the  dioceses,  among 
others,  of  Alabama;  Arkansas;  eastern  Carolina;  Florida; 
Georgia;  Kansas;  Kentucky;  Louisiana;  Maryland 
(where  it  merely  assists  the  work  among  Negroes);  Mis- 
sissippi; Missouri;  North  Carolina;  South  Carolina; 
southern  Virginia;  Springfield,  111.;  Tennessee;  Texas; 
Virginia  (again  aiding  only  work  among  Negroes) ;  west- 
ern Missouri  and  West  Virginia.  Two  hundred  and  fifty 
men  and  women  in  round  numbers  then  worked  in  the 
south  among  the  Negroes  at  a  cost  of  $54,000  (1893). 
Maryland  and  the  Old  Dominion  also  performed  a  meas- 


AFRICA  IN  AMERICA  483 

ure  of  Negro  mission-work  through  the  voluntary  activ- 
ity of  Episcopalian  parishes  and  St  Andrew's  Brother- 
hood. Twenty-seven  colored  clergymen  were  deacons; 
thirty=five,  priests.  The  general  agent  is  himself  a 
Negro,  formerly  bishop  of  Liberia. 

The  Reformed  Episcopal  church  has,  absolutely,  done 
little,  relatively,  much,  for  the  American  Negro.  In 
1875  Bishop  Cummins  granted  canonical  recognition  to 
four  hundred  colored  Episcopalians  in  South  Carolina. 
Stevens,  his  evangelist,  afterward  bishop,  opened  a 
training-school  for  the  ministry.  Since  1882  the  work 
has  received  aid  from  the  general  council.  In  1892  these 
Reformed  Episcopal  Negroes  numbered  twenty  lay- 
preachers,  thirty^eight  congregations  and  eighteen  hun- 
dred and  twentysf our  communicants;  maintained  a  paro- 
chial school  at  Charleston;  and  supported  a  girl  in  India. 
The  women  also  send  annual  aid  to  Africa.  Bishop 
Stevens  before  1861  trained  the  boys  who  as  Stevens 
Battery  fired  the  first  shot  at  Fort  Sumter;  in  1893  he 
participated  in  the  Chicago  Congress  on  Africa.  So 
swift  are  the  changes  of  life  and  especially  in  America*! 
When  Turner,  a  Negro  bishop  of  a  Methodist  denomi- 
nation, spoke  of  the  wrongs  of  his  race,  the  southern 
white  man  solemnly  affirmed  that  the  southern  black  man 
was  right.  The  Episcopalian  and  the  Methodist  alike 
advocated  governmental  aid  for  the  Negro  emigrant. 

II 

Baptist  Missions  to  Black  Americans 

Baptist  churches  influence  more  Negroes  than  does 
any  other    denomination.      Northern   Baptists    number 

♦Since  this  sentence  was  penned  the  Americo-Spanish  war  of  1898  has  afforded 
fresh  proof  of  the  reunion  of  the  republic  and  of  the  south's  love  and  loyalty  to 
the  nation. 


484  THE  EXPANSION  OF  MISSIONS 

eight  hundred  thousand,  and  have  since  1863  spent  over 
$2,775,000  for  the  Negro.  Southern  black  Baptists 
number  one  and  one-half  millions,  and  despite  the  Negro 
being  the  pauper  of  America  have  achieved  marvels  for 
education  and  evangelization.  Southern  white  Baptists 
number  one  and  one^third  millions,  but  spend  only 
$88,640  a  year  in  home^missions  against  an  expenditure 
of  about  $175,000  annually  for  the  Negro  by  the  northern 
Baptists.  By  actual  church^membership  or  by  domestic 
and  social  ties  four  million  black  citizens  of  the  United 
States  possess  Baptist  affiliations.  The  Baptists  there- 
fore acknowledge  that  the  peculiar  claims  of  the  Negro 
upon  them  have  not  been  met;  that  some  of  their  best 
black  schools  already  enjoy  the  reputation  of  third-rate 
institutions;  and  that  the  Congregationalists  and  Metho- 
dists, though  the  colored  membership  of  the  latter  is 
smaller  and  that  of  the  former  far  smaller,  have  out- 
stripped them. 

Negro  Baptists  to  some  extent  are  a  monument  of  the 
religious  activity  of  southern  white  Baptists.  In  1801 
the  Charleston  association  petitioned  the  legislature  of 
South  Carolina  to  remove  restrictions  on  the  religious 
meetings  of  slaves.  Pastors,  some  of  them  the  most 
eminent,  labored  faithfully  among  them.  Planters  fre- 
quently paid  liberally  toward  the  support  of  home^mis- 
sionaries  to  the  Negroes.  As  a  rule  black  and  white 
Baptists,  bond  and  free,  worshiped  together,  though  the 
increase  of  Negro  converts  in  the  cities  sometimes  ren- 
dered separate  churches  necessary.  These  were  inde- 
pendent in  spiritual  matters,  but  the  colored  members  of 
mixed  churches  had  a  voice  only  in  cases  relating  to 
their  race.  Between  1845  and  1861  the  white  southern 
Baptists  did  much  for  Negro  evangelization,  but  from 
1865  till  recently  they  showed  only  slight  interest.     They 


AFRICA  IN  AMERICA  485 

looked  at  the  education  of  their  black  fellow-Christians 
with  indifference,  with  lukewarm  interest,  even  with 
positive  disfavor.  They  formed  no  Negro  schools,  con- 
tributed sparsely  to  those  founded  by  northern  Baptists 
and  regarded  them  unfavorably.  The  notable  excep- 
tions afforded  by  individuals  or  communities  merely  ac- 
centuate the  fact  that  hitherto  the  white  Baptists  of  the 
south  have  played  no  part  in  uplifting  the  free  Negro. 
Happily,  however,  their  sentiment  is  changing.  They 
appeal  to  their  northern  brothers  for  help  in  re-establish- 
ing educational  institutions,  and  co-operation  in  behalf 
of  the  Negro  is  now  afoot*. 

The  attitude  of  southern  white  Baptists  toward  black 
Baptists  tended  to  develop  independence  and  self-reli- 
ance in  the  latter.  What  they  lack  in  knowledge  and 
sanctified  intelligence  they  make  up  in  zeal.  Negro 
Christianity  has  always  been  open  to  criticism  for  its 
divorce  of  morality  from  religion  and  for  excess  of  emo- 
tion;  but  these  defects  are  not  so  much  due  to  the  Ne- 
gro nature  as  to  the  imperfect  Christianity  of  slave^hold- 
ing  Protestants  and  Romanists.  Negro  Baptists  now 
build  their  own  churches,  meet  current  expenses,  sup- 
port their  pastors,  contribute  to  missions,  and  spend 
increasing  amounts  in  establishing,  equipping  and  main- 
taining schools. 

American  Baptists  have  scarcely  worked  among  the 
Negroes  of  the  Antilles,  but  a  Baptist  society,  organized 
at  Utica,  New  York,  in  protest  against  slavery,  for  years 
sustained  a  successful  mission  in  Haiti.  Boyer,  while 
president  of  this  black  republic,  brought  six  thousand 
Negroes,  chiefly  Baptists  and  Methodists,  from  the 
United  States  (1824=35),  ^^^^  protected  them  in  their  re- 
ligion.     The  Haitien  Baptists   in  1893  had  four  ordained 

*  Freewill  Baptists  are  reported  to  be  considering  the  advisability  of  opening 
an  African  mission. 


486  THE  EXPANSION  OF  MISSIONS 

pastors  —  two  of  them  Jamaicans,  two  natives  —  and 
the  mission=:society  of  the  Baptist  Negroes  in  Jamaica 
works  here.  The  southern  white  Baptists  have  a  mis- 
sion in  Cuba,  which,  probably,  included  the  Negro  as 
well  as  the  Spaniard  before  the  present  war.  It  may  be 
assumed  that  it  will  certainly  do  so  when  Cuba  shall 
have  become  the  home,  not  of  a  free  state  only,  but  of  a 
free  church. 

The  home-mission  and  publication  societies  of  the 
northern  Baptists  have  done  practically  all  that  this  de- 
nomination has  contributed  toward  the  salvation  of  the 
American  Negro.  The  Home-Mission  Society,  though 
debarred  from  missions  in  the  south  during  1845^62,  has 
accomplished  ninety-nine  hundredths  of  the  white  Bap- 
tist achievement  among  the  freedmen  and  their  sons. 
The  Publication  Society,  through  its  Bible-distributing 
colporters  and  Sunday-school  missionaries,  and  the 
women's  auxiliaries  render  invaluable  assistance.  But, 
as  a  Baptist  answer  toward  solving  the  Negro  problem, 
the  organization  whose  specific  object  is  the  promotion 
of  domestic  missions  towers  above  other  Baptist  agen- 
cies. Its  work  forms  a  historic  sequel  to  the  action  of 
Baptist  Rhode  Island  (1652)  in  forbidding  the  slave- 
trade  and  in  prohibiting  Negroes  from  being  retained 
more  than  ten  years  in  bondage. 

This  society  began  work  in  three  channels,  (i)  For 
many  years  it  devoted  special  attention  to  sending  north- 
ern ministers  and  to  supporting  colored  missionaries  or 
pastors.  (2)  Ministerial  institutes  formed  a  constawt 
and  important  feature.  (3)  But  the  chief  stress  was 
thrown  on  education.  Common  schools  to  teach  the 
masses  to  read  were  pushed  for  ten  years,  though  since 
1872  the  society  has  more  and  more  restricted  itself  to 
fostering  schools  for  Negro  teachers,  preachers  and  lead- 


AFRICA  IN  AMERICA  487 

ers.  The  Women's  Home  Mission=Society  is  an  efficient 
assistant  in  the  maintenance  of  these  institutions,  whose 
existence  was  demanded  and  justified  by  the  unfitness  of 
the  white  race  to  meet  the  racial  needs  of  the  Negro 
genius.  In  1895  there  were  fourteen  institutions  for 
higher  education;  fifteen  secondary  schools;  about  sev- 
enty^five  colored  teachers;  nearly  six  thousand  pupils, 
fifteen  hundred  of  them  preparing  to  teach;  and  over 
four  hundred  students  of  theology.  The  educational 
policy  consists  in  establishing  in  each  southern  state  at 
least  one  college  for  Negroes  and  a  system  of  secondary 
schools  and  in  developing  self-help.  The  situation  has 
radically  changed  since  1863.  Higher  education  must 
for  many  years  be  controlled  by  the  white  Baptists,  but 
the  secondary  schools  devolve  chiefly  on  the  black  peo- 
ple. Separateness  between  the  black  and  white  Baptists 
of  the  south  promises,  alas!  to  become  permanent. 


HI 

Congregational  Missions  to  Black  Americans 

Congregationalism  brought  democracy  and  the  spirit 
of  freedom  to  America.  Peter  Brown  the  carpenter 
came  to  Plymouth  in  The  Mayflower^  and  his  children's 
children  for  ten  generations,  though  always  prosperous, 
never  owned  a  slave.  This  instance  is  representative 
and  typical  of  American  Congregationalists  as  a  body. 
Though  individuals  and  local  churches  disabled  them 
between  1820  and  i860  from  discharging  their  whole 
duty  toward  the  slave,  the  genius  of  emancipation  gave 
birth  to  English  Independency,  nurtured  New  England 
Congregationalism,  and  supplied  the  leading  liberators 
with      anti'Slavery      sentiments      from     Congregational 


488  THE  EXPANSION  OF  MISSIONS 

sources.  Given  Congregationalism  and  Peter  Brown  the 
English  Pilgrim,  —  the  inevitable,  logical  outcome  must 
be  John  Brown  of  Harper's  Ferry  and  the  marching  soul 
of  freedom. 

Congregationalists  before  1861  were  a  northern  de- 
nomination. Lacking  organizations  in  the  south,  they 
remained  free  from  ecclesiastical  entanglements.  The 
true  picture  of  Congregationalism  and  slavery,  though 
not  without  dark  shades,  is  luminous  and  winning.  New 
England,  the  Puritan  and  the  sons  of  the  Pilgrim  and 
the  Puritan  were  always  in  advance  of  all  other  Chris- 
tians in  their  attitude  toward  the  Negro.  The  excep- 
tions and  the  guilt  of  a  few  communities  and  personages 
can  not  away  with  this  fact.  In  1645*6  the  Massachu- 
setts legislature  restored  two  Negroes  to  their  African 
home  whom  a  member  of  the  Boston  church  had  im- 
ported and  sold.  Eliot  became  an  apostle  to  the  Negro 
as  truly  as  to  the  Indian.  As  early  as  1701  Boston  be- 
sought her  representatives  to  abolish  slavery.  Sewall 
wrote  an  anti-slavery  pamphlet  (1700),  and  "essayed  to 
prevent  Negroes  and  Indians  being  rated  with  cattle" 
(1716).  The  great  revivals  renewed  the  sensitiveness  of 
the  New  England  conscience  as  to  slavery.  Bellamy, 
Edwards,  Emmons  and  Hopkins,  Calvinists  more  Cal- 
vinistic  than  Calvin,  preached  against  the  hydra=headed 
evil.  Hopkins  and  Stiles  (1773)  appealed  for  missionaries 
to  Africa,  a  suggestion  by  Hopkins,  before  Englishmen 
mentioned  Sierra  Leone,  furnishing  the  germ  of  Liberia 
an^  inspiring  Mills;  and  the  Presbyterians  would  have 
entered  Africa  but  for  the  outbreak  of  the  war  for  inde- 
pendence (1776583).  Massachusetts  in  1770  through 
the  Lechmere  case  anticipated  Britain  by  two  years  in 
pronouncing  that  when  the  slave  touched  British  soil  he 
became  free.      In  1777  Vermont  emancipated  the  Negro, 


AFRICA  IN  AMERICA  489 

and  in  1784  all  New  England  had  followed  her  lead. 
The  Puritan  abolition  of  slavery  was  due  to  love  of  jus- 
tice. 

It  is  needless  to  demonstrate  in  detail  the  antagonism 
of  Congregationalists  to  human  bondage  between  1784 
and  1840.  It  was  only  necessary  to  present  the  preced- 
ing proofs  of  the  forces  that  caused  them  even  more  than 
the  Friends  to  remain  comparatively  free  from  the  guilt 
of  slavery  and  to  receive  special  training  for  service  to 
the  Negro.  The  Amistad  Committee  of  1839,  the  Union 
Mission=Society  and  the  West  India  Commission  were 
Congregational  protests  against  the  slave-power.  The 
American  Missionary  Association  —  not  the  American 
Board  of  Commissioners  for  Foreign  Missions  —  was 
formed  (1846)  in  equally,  if  not  more,  emphatic  disap- 
proval of  slavery;  and  the  preceding  societies  with  the 
Western  Missionary  Association  merged  themselves  and 
their  missions  with  it.  Hence  the  African  missions  of 
the  new  Congregational  society  among  the  Kopts  (1854 
[?]  =59),  the  freedmen  of  Jamaica  (1837),  the  Mindi  of 
Sierra  Leone  (1841=83)*  and  the  Negro  refugees  in  Can- 
ada. The  Association  also  explored  Egyptian  Siidan  be- 
tween Khartum  and  Sobat  in  1881  for  the  purpose  of 
founding  a  new  African  mission,  but  the  Muslim  Messiah 
estopped  further  endeavor.  American  Negroes  consti- 
tuted the  chief  field  of  the  Association  from  its  birth. 

Work  for  the  southern  Negro  began  in  efforts  for  the 
white  man.  The  Association  inaugurated  the  first  de- 
cided endeavors  during  the  existence  of  slavery  that 
avowedly  based  themselves  on  opposition  to  slavery. 
Fee  of  Kentucky  organized  non-slaveholding  churches, 
educated  and  evangelized  Negroes  no  less  than  white 
men,  and  paved  the  way  for  the  foundation  of  Berea  Col- 

*The  Amistad  slaves  were  successively  freed,  educated  and  sent  here  as 
missionaries. 


490  THE  EXPANSION  OF  MISSIONS 

lege  (1848=60).  Adair  (a  brother=in4aw  of  John  Brown), 
Jones,  Vestal  and  Worth  stood  beside  him.  But  in  1861 
the  Association  opened  the  first  day=school  in  America 
for  slaves.  This  was  at  Hampton,  Virginia,  where  the 
Dutch  slave-ship  of  1619,  more  fatal  than  the  Trojan 
horse,  had  disgorged  its  horrible  cargo.  Congregation- 
alists  entered  earlier  than  other  Christians  among  the 
freedmen  of  the  United  States;  and  the  mansion  of 
Tyler  the  Virginian  slave^president  sheltered  their  Ne- 
gro Sunday-school.  Mrs  Peake,  the  daughter  of  an 
Englishman  and  a  free  quadroon,  was  the  first  teacher. 
The  whole  affair  is  fraught  with  the  symbolism  af  Provi- 
dence. 

During  the  war  the  missionary,  preacher  and  teacher 
followed  the  soldier.  Parochial  and  primary  schools 
sprang  up  in  swarms.  The  Negro's  eagerness  to  read 
was  universal.  After  1867  the  enlargement  of  opportu- 
nity through  the  establishment  of  schools  by  the  nation 
and  in  increasing  degree  by  the  states  enabled  the  Asso- 
ciation to  turn  more  and  more  toward  supplying  higher 
education.  Only  fifty-three  primary  schools  are  re- 
tained, and  these  mainly  in  connection  with  churches. 
The  progress  of  the  pupils  called  for  instruction  in  the 
superior  studies.  Graded  and  normal  schools,  colleges 
and  seminaries  were  required  to  prepare  the  students  to 
preach  and  teach.  The  response  to  this  need  is  Atlanta, 
Fisk,  Howard,  Straight  and  Tougaloo  Universities; 
Berea  and  Talladega  Colleges;  and  Avery,  Hampton 
and  Tillotson  Institutes.  Atlanta,  Berea  and  Hampton 
have  already  grown  through  self-support  into  independ- 
ence. The  Negro  jubilee-singers  made  Fisk  famous  the 
world  around,  thrilled  millions  to  tears  and  laughter, 
and  won  hundreds  of  thousands  of  dollars  for  their  uni- 
versity.    Armstrong  at  Hampton  set  the  pace  for  Indus- 


JOSEPH    E.    ROY,    D.D. 

Originator  of  the  Chicago  Congress  on  Africa 


AFRICA  IN  AMERICA  49  I 

trial  education.  Booker  T.  Washington  his  pupil  follows 
the  master,  and  leads  a  race.  The  Association  controls 
twenty=eight  of  the  thirty^nine  normal  and  trainings 
schools  in  the  south,  and  in  all  its  institutions  educates 
nearly  fifteen  thousand  students  annually.  It  has 
founded  nearly  one  hundred  and  fifty  churches  of  south- 
ern Congregationalists  in  eight  associations,  without  re- 
gard to  color,  and  stands  in  unyielding  opposition  to 
caste.  It  had  in  1895  invested  over  thirteen  millions  of 
dollars,  contributed  by  Congregationalists*.  Though 
these  number  but  six  hundred  thousand  communicants 
and  are  not  a  wealthy  people,  they  have  given  more  than 
twice  as  much  as  any  other  body  of  American  Christians 
But  even  more  significant  and  valuable  than  such  mate- 
rial benefactions  is  the  mental,  social  and  spiritual  stim- 
ulus bestowed  by  them  upon  African  evangelization  and 
the  American  Negro.  It  was  Joseph  E.  Roy,  a  secretary 
of  the  Association,  who  originated  the  idea  of  an  Afri- 
can congress  at  the  Columbian  exposition;  and  this, 
according  to  Stewart  of  Lovedale,  has  already  aided 
Africa.  It  was  another  Congregationalist  who  made  the 
congress. 

The  Bureau  of  Woman's  Work  (1883)  and  the  Sunday^ 
school  Society  also  operate  with  the  Association. 
Woman,  however,  had  entered  in  1846  and  in  1861,  and 
it  is  impossible  to  exaggerate  the  worth  of  her  services, 
especially  among  the  Negresses.  The  Association  also 
crowns  its  southern  work  by  missions  among  the  white 
highlanders.  This  mountainsfolk  numbers  two  and  a 
half  millions,  opposed  the  slave-holders'  rebellion,  and 
with  the  Negro  will  make  the  new  south. 

*  British  Congregationalism  must  be  credited  with  a  share  in  the  work,  18615 
71.  British  Freewill  Baptists,  Friends  and  Wesleyans  also  aided.  All  Britain 
contributed  one  million  dollars  in  clothing  and  money. 


492  THE  EXPANSION  OF  MISSIONS 

IV 

Friends'  Missions  to  Black  Americans 

In  1688  German  Friends  in  Pennsylvania  protested 
against  slavery.  In  1787  no  American  Friend  held 
a  slave.  No  other  body  can  quite  equal  this  record. 
The  Congregationalists,  indeed,  anticipated  it  through 
the  Massachusetts  legislature  of  1641  restricting  slav- 
ery and  through  New  England  abolishing  bondage  as 
early  as  1784;  but  it  is  not  absolutely  certain  that 
every  Congregationalist  elsewhere  was  a  non-slave- 
holder. This  was  the  case  with  every  acknowledged 
Friend.  Moreover,  during  the  eighteenth  century  the 
Friends  did  more  than  other  American  Christians 
for  the  Negro.  The  Unity  of  Brethren  in  the  Antilles 
excelled  them  in  Christian  service  to  the  slave;  but 
American  Friends,  beside  accomplishing  something  for 
his  Christian  culture  and  education,  toiled  unitedly 
and  not  merely  as  individuals  for  universal  emancipa- 
tion. Fox,  who  in  Barbados  rendered  missionary  serv- 
ices to  Negro  slaves;  Penn ;  Burling,  Coleman  and 
Standifred;  Lay;  Woolman  (1746=67);  Benezet  of 
Huguenot  ancestry  and  the  inspirer  of  Clarkson ;  Rush, 
who  shared  in  leading  the  congresses  of  1774  and  1776  to 
ban  the  slave-trade;  and  Lundy,  who  aroused  Garrison 
—  these  represent  the  true  spirit  of  Friends  toward  the 
Negro.  If  after  1820  they  felt  disinclined  to  attack 
slavery,  the  unfaithfulness  was  transient. 

New  occasions,  Lowell  sang,  teach  new  duties.  As  soon 
as  Negro  refugees  fringed  the  northern  edge  of  the  war, 
Friends  recognized  the  duty.  At  first  (1863)  they  were 
obliged  to  devote  themselves  to  the  relief  of  physical 
suffering;  but  they  quickly  added  education  and  missions 


AFRICA  IN  AMERICA  493 

to  their  activities.  Their  schools  sprang  up  by  scores, 
and  stood  among  the  main  agencies  in  teaching  the  black 
man  before  the  reconstruction  of  the  southern  states. 
When  local  authorities  became  able  to  take  good  care  of 
these  institutions,  nearly  all  were  relinquished.  Since 
1889  the  missionsboard  of  the  Friends  in  New  York  con- 
tinues the  schooUwork.  Friends  have  spent  over  one 
million  dollars  for  the  freedmen;  sustained  more  than 
one  hundred  schools,  four  of  which  remain  in  their 
charge;  and  have  remembered  the  exhortation  of  Fox: 
When  the  Negroes  are  free,  let  them  not  go  empty- 
handed. 


Methodist  Missions  to  Black  Americans 

Wesley  while  in  Georgia  protested  against  slavery. 
Whitefield  denounced  the  system  and  its  barbarities 
(1739).  Wesley  wrote  from  England  to  Davies  of  Vir- 
ginia as  to  slavery,  and  gave  books  for  his  Negro  parish- 
ioners (1755=57).  In  1758  he  baptized  the  first  black 
Methodist,  and  in  1766  the  first  congregation  of  Ameri- 
can Methodists  included  a  Negress*.  Methodism  began 
with  faithfulness  to  the  Negro. 

Five  families  of  American  Methodists  present  them- 
selves for  consideration  in  connection  with  missions  to 
black  Americans.  These  comprise  the  African,  Colored, 
Methodist,  Southern  Methodist,  Union  and  Zion 
Churches.  The  African,  Colored,  Union  and  Zion  Churches 
consist  solely  of  Negro  Methodists;  the  Methodist 
Church,  of  black  and  white  Christians  together;  and  the 
Methodist  Church  South^  of  white  members  exclusively. 

*  Gilbert  of  Antigua  inaugurated  Methodist  missions  among  the  Negroes  of 
the  British  Antilles,  but  these  were  a  British  achievement.    Cf.  chap.  10. 


494  THE  EXPANSION  OF  MISSIONS 

Negro  Methodism  expresses  the  conviction  that  separa- 
tion enlarges  the  opportunity  for  racial  abilities  and  self= 
help  and  that  it  lessens  the  liability  to  friction  from  prej- 
udice. The  Union  Church,  though  originating  in  1813, 
has  accomplished  little,  as  its  membership  is  but  twenty^ 
five  hundred.  The  African  Church  (18 16)  has  achieved 
great  success,  having  grown  to  five  hundred  thousand 
members  and  founded  thirty^eight  schools.  Among 
these  are  ten  colleges  or  universities,  schools  in  Bermuda, 
Haiti  and  Sierra  Leone  and  a  theological  seminary.  The 
Colored  Church  (1876),  though  born  with  eighty  thou- 
sand communicants  and  now  numbering  nearly  one  hun- 
dred and  fifty  thousand,  is  still  too  poor  and  young  to 
have  accomplished  much.  Four  schools  and  five  hun- 
dred students  are  all  it  has  to  show.  The  Zion  Church 
(1820)  possesses  almost  four  hundred  thousand  communi- 
cants but  only  one  college  and  a  few  small  schools. 
Before  1861  the  chief  strength  of  Negro  Methodism  lay 
in  the  eastern  states,  extending  westward  with  emigra- 
tion. It  could  have  no  churches  at  the  south  outside 
of  Delaware  and  Maryland*.  The  Zion  Church  op- 
posed slavery,  though  slaves  were  among  its  communi- 
cants, and  advanced  the  cause  of  abolition.  While 
white  applicants  for  membership  would  not  be  rejected, 
its  officers  and  pastors  are  exclusively  Negroes.  After 
1861  the  African  and  the  Zion  Church  became  factors 
in  the  evangelization  of  the  southern  freedmen.  The 
African  Church  at  first  enjoyed  its  chief  southern 
gains  along  the  sea-board,  especially  in  Florida  and 
South  Carolina.  Seventy==five  thousand  Negro  mem- 
bers of  the  Methodist  Church  South  swarmed  into  the 
African  Church.  The  Zion  Church  experienced  its 
chief   southern  expansion   in   Alabama  and  North  Caro- 

*  A  lone  church  at  Charleston;  at  Louisville;  at  New  Orleans  constituted  no 
exception. 


AFRICA  IN  AMERICA  495 

lina,  and  acquired  twenty-five  thousand  Negro  members 
from  the  southern  Methodists.  The  grand  total  of  all 
Negro  Methodists  of  the  United  States  is  one  million, 
two  hundred  thousand.  Three  millions  more,  exclusive 
of  these  communicants,  complete  the  number  of  Negroes 
under  Methodist  influences*. 

Slavery  embarrassed  American  Methodism  even  be- 
fore organization  (1784^85),  but  the  northern  Methodists 
always  opposed  it.  The  development  of  the  west  so 
increased  the  power  of  this  anti^slavery  element  that  in 
1844  it  disciplined  a  slave^holding  bishop.  Conse- 
quently the  southern  Methodists,  after  dominating  the 
church  for  more  than  half  a  century,  organized  sepa- 
rately. But  Methodists  of  whatever  opinion  or  section 
agreed  in  Christianizing  the  slave.  Down  to  1844  the 
organization  of  independent  Negro  denominations  and 
the  successful  founding  of  plantation=missions  consti- 
tuted the  epochal  events  in  the  dealings  of  Methodism 
with  the  black  American.  The  former  was  more  the 
work  of  the  north,  the  latter  that  of  the  south.  In  1816 
thirty  thousand  of  the  forty^two  thousand  Negro  mem- 
bers of  the  Methodist  Church  were  southern  slaves.  Itin- 
erants had  preached  faithfully,  in  connection  with  per- 
manent pastorates,  but  the  converts  came  mainly  from 
the  home^servants.  Paganism  reigned  among  one  and 
one  half  million  field^serfs.  There  must  be  a  movement 
in  addition  to  ordinary  church-work,  if  Christian  civiliza- 
tion were  to  acquire  any  hold  on  this  Africa  in  America. 
Southern  Methodism  stepped  into  the  breach.  Capers 
of  South  Carolina  established  missions  to  the  plantation- 
slaves  (1829),  and  southern  Methodists  sustained  them. 
As  a  rule  black  and  white  Methodists  in  the  south  wor- 
shiped  together,  separate   churches   and   services  being 

*The  Negro  Methodists  of  Canada  organized  in  1864  as  the  British  Church, 
and  sustain  a  prosperous  mission  in  Bermuda. 


496  THE  EXPANSION  OF  MISSIONS 

provided  only  when  it  was  desired  or  where,  especially 
in  cities  and  large  towns,  the  colored  membership  was  a 
considerable  one.  Successful  Negro  preachers,  whose 
ministrations  were  acceptable  to  white  people,  were  not 
unknown;  but  from  1766  to  1816  all  Negro  organiza- 
tions remained  under  the  charge  of  the  white  man.  The 
plantation-mission  attained  its  greatest  success  in  South 
Carolina,  though  in  1844  it  had  no  less  than  twenty-two 
thousand  converts  in  nine  of  the  southern  states.  After 
the  separation  southern  Methodists  prosecuted  the  work 
with  heightened  earnestness  and  increased  success. 
From  1829  to  1844  they  had  given  $200,000;  between 
1844  and  1864,  when  this  mission  ended,  they  spent 
$1,800,000  in  addition.  Their  Negro  membership  rose 
from  one  hundred  and  eighteen  thousand,  nine  hundred 
and  four  to  two  hundred  and  nine  thousand,  eight  hun- 
dred and  thirty^six.  It  should,  however,  be  remem- 
bered that  they  were  the  sole  Methodists  enjoying  ac- 
cess to  nine  tenths  of  the  slaves.  In  this  light  the  fact 
that  but  sixty-six  thousand,  five  hundred  and  fifty-nine 
of  the  southern  Negro  Methodists  in  1861  were  converts 
from  the  plantation^missions  qualifies  our  satisfaction. 
In  1866  the  Methodist  Church  South  organized  its  Ne- 
gro communicants  separately,  and  provided  that,  if  they 
should  desire  it  and  should  form  two  or  more  confer- 
ences, self-government  should  be  granted.  Ten  years 
later  this  resulted  in  the  formation  of  another  Negro 
denomination  among  Methodists,  composed  exclusively 
of  Negroes  and  officered  wholly  by  black  men.  The 
Methodist  Church  South,  whose  one  and  one  half  mil- 
lions of  communicants  make  it  the  second  Methodist 
denomination  in  America,  thus  became  a  southern 
church  and  a  white  man's  church,  sectarian  and  sec- 
tional.    In   1883  it  took  a  forward  step  in  the  education 


AFRICA  IN  AMERICA  497 

of  the  Negro.  It  appointed  a  board  to  work  beside  the 
Colored  Church,  and  founded  Paine  Institute.  To  this 
it  has  contributed  about  $75,000. 

The  Methodist  Church  before  division  had  one  hun- 
dred and  fifty  thousand  Negro  members  (1845).  North- 
ern Methodism  retained  thirty  thousand.  Only  ten 
thousand  were  free.  Only  eighteen  thousand  remained 
in  1865.  The  aggressions  of  independent  Negro  Meth- 
odism and  the  inability  to  reach  the  southern  Negro  cost 
northern  white  Methodists  this  loss  of  twelve  thousand 
black  communicants.  Nevertheless,  northern  Metho- 
dism accomplished  something.  It  remained  faithful  to 
the  principle  that  its  black  and  white  adherents  must 
be  one  body.  It  founded  the  first  Methodist  institution 
for  the  higher  education  of  the  Negro.  Wilberforce 
University,  now  the  intellectual  capital  of  the  African 
Church,  originated  in  1857,  and  remained  until  after 
1863  in  the  care  of  its  founders.  At  the  outbreak  of 
war  the  northern  Methodists  worked  through  undenom- 
inational societies  in  relieving  the  physical  suffering  of 
the  fugitives  from  the  south  and  in  giving  primary  edu- 
cation, but  in  1866  they  formed  a  Methodist  Freedmen's 
Aid  and  Education  Society.  This  in  1898=99  appropri- 
ated $55,400  for  schools  among  black  people;  $7,875  for 
schools  among  the  whites;  and  $43,725  for  other  pur- 
poses. The  Missionary  Society,  in  addition,  assigned 
$44,005  to  colored  work,  mostly  in  the  south,  during  1898. 
More  than  any  other  denomination  Methodists  devote 
themselves  to  organizing  churches  and  to  primary  educa- 
tion. The  outcome  consists  of  two  hundred  and  fifty 
thousand  Negro  communicants*  (one  tenth  of  the  total 
membership),    and    twenty^two   Negro    schools.      These 

*The  Methodist  Church  during  the  early  years  of  its  missions  among  the 
freedmen  received  twenty-nine  thousand  Negroes  from  the  Methodist  Church 
South. 


498  THE  EXPANSION  OF  MISSIONS 

comprise  a  theological  seminary,  ten  colleges  and 
eleven  academies.  The  teachers,  not  including  one 
hundred  and  fourteen  "practice=teachers",  number  three 
hundred  and  thirty^three;  the  pupils,  five  thousand. 
Three  hundred  and  thirty-five  are  in  manual  or  trainings 
schools,  two  hundred  and  ninety-two  preparing  to  become 
doctors,  two  hundred  and  fifty-six  for  the  m.inistry  and 
only  one  for  the  law.  Such  figures  possess  special  signifi- 
cance. Separation  of  the  races  is  opposed,  being  per- 
mitted only  at  the  mutual  preference  of  black  and  white 
Methodists  alike.  The  work  has  cost  over  six  and  one= 
fourth  million  dollars,  but  Dr  Hartzell,  formerly  secre- 
tary of  the  Freedmen's  Society,  writes  that  American 
"Methodism  need  not  boast,  for  with  her  resources  and 
opportunities  far  more  ought  to  have  been  accom- 
plished". 

VI 

Presbyterian  Missions  to  Black  Americans 

The  Presbyterian  Church  between  1786  and  1837  six 
times  officially  advocated  the  abolition  of  slavery.  It 
had  previously  attempted  to  serve  the  Negro,  Davies  of 
Virginia,  afterward  president  of  Princeton  College,  re- 
ceiving between  forty  and  fifty  black  Christians  into 
communion  and  teaching  them  on  Sundays  (1756).  In 
1774  and  1780  it  had  moved  in  behalf  of  the  slave.  In 
1787  it  advised  such  education  as  would  fit  him  for  free- 
dom. Though  between  1805  and  1830  it  suffered  from 
the  prevalent  spinal  weakness  of  anti-slavery  sentiment, 
while  its  official  action  after  1832  exposed  it  to  criticism 
from  the  foes  and  the  friends  of  slavery,  it  did  not  aban- 
don its  missions  among  American  Negroes.  Presbyteri- 
ans believed  that  "no  more  honored  name  could  be  con- 


AFRICA  IN  AMERICA 


499 


ferred  on  a  minister  tlian  that  of  apostle  to  American 
slaves". 

The  southern  members  of  the  undivided  church 
so  promoted  Negro  evangelization  that  in  1861  the 
black  Presbyterians  numbered  fifteen  thousand,  and 
Ashmun  Institute  was  educating  Negro  ministers  and 
missionaries.  The  southern  Presbyterians  organized 
separately  in  1861-62,  and  until  recently  attempted  little 
for  home-missions  among  black  Americans.  As  Negro 
Presbyterians  were  supposed  to  desire  church  independ- 
ence, this  formed  the  goal  and  has  been  attained.  Its 
advocates  believe  that  black  Presbyterianism  will  grow 
faster  and  take  firmer  hold  on  the  Negro  than  white 
Presbyterianism.  As  this  goes  to  press,  it  is  learned 
that  the  Presbyterian  Church  South  has  failed  to  sup- 
port freedmen's  missions  in  earnest  while  Negroes 
remained  within  it.  Now  that  it  has  persuaded  five  Ne- 
gro presbyteries  to  form  "The  Separate  and  Self=Gov- 
erning  Synod  of  the  United  States  and  Canada"  [!]  it 
will  aid  work  among  black  Presbyterians  less  than  ever. 

The  northern  Presbyterians  deem  educated  ministers 
and  refined  womanhood  the  supreme  forces  in  elevating 
and  saving  the  Negro.  The  home  is  the  center  of  their 
work,  the  creation  of  home-makers  the  central  object. 
The  educational  policy  makes  Negro  religion  less  emo- 
tional and  irrational;  pays  the  closest  attention  to  in- 
dustry, manners  and  morals;  and  separates  the  sexes. 
Needy  students  are  aided,  but  self=support  is  required. 
The  organization  of  churches  and  schools  began  in  1866. 
In  1893  these  included  two  universities,  four  female 
seminaries,  ten  secondary  boarding-schools,  seventy-one 
parochial  schools,  twelve  thousand  pupils,  two  Negro 
synods,  one  hundred  and  fifty  colored  ministers  and 
seventeen  thousand  black  Presbyterians  in  full  fellowship 


500  THE  EXPANSION  OF  MISSIONS 

with  the  northern  church.  This  has  nine  hundred  thou- 
sand communicants,  and  has  spent  eighteen  hundred 
thousand  dollars  for  the  freedman,  but  "does  not  claim 
that  it  has  done  all  it  should*". 


VII 

Roman  Missions  to  Black  Americans 

The  Roman  Church  claims  that  in  Latin  America  it 
attended  from  the  first  to  the  spiritual  wants  of  the 
slave  and  that  in  Teutonic  America  it  is  responsible  for 
slavery  only  in  Kentucky,  Louisiana,  Maryland  and  part 
of  Missouri.  It  can  not  claim  that  it  has  in  either  Amer- 
ica done  what  it  ought  to  have  done.  Such  individuals 
as  Claver  form  singular  exceptions  to  the  practice  if  not 
also  to  the  principles  of  the  papal  communion  in  Amer- 
ica since  1520.  When  such  Christians  as  Beecher  and 
Garrison  were  striving  for  emancipation,  Marshall 
sneered  at  them  as  professional  abolitionists,  and  an- 
nounced that  the  Roman  church  tolerated  slavery.  Prot- 
estant ministers  led  the  American  anti^slavery  crusade, 
but  no  papal  prelate  then  lifted  hand  or  voice  to  acquire 
freedom  for  the  black  man.  Latin  Christianity  remains 
responsible  for  the  existence  of  slavery  and  the  prosecu- 
tion of  the  slave=trade  in  Arkansas,  Florida  and  Texas, 
for  these  territories  belonged  to  papal  powers  before 
they  came  under  Protestant  control;  and  Maryland, 
while  Roman  in  religion,  established  the  slave-traffic. 
In  Carolina  (1520),  Virginia  (1526)  and  Florida  (1565) 
the  first  slavesowners  and  slave-traders  were  Catholics. 
The  Roman  Church  disclaimed  all  sympathy  with  such 
advocates  of  Negro  emancipation  as  Phelps  the  Congre- 

*The  Reformed  Presbyterians  have  freedmen's  missions. 


AFRICA  IN  AMERICA  5OI 

gationalist  or  Scott  the  Methodist.  Chief^Justice  Taney 
(1836=64)  was  a  Catholic  of  Maryland.  A  J>rwn' thtre 
seemed  double  reason  for  assuming  that  he  would 
prove  predisposed  in  behalf  of  the  enslaved  Negro.  In 
spite  of  the  two^fold  fact,  he  pronounced  the  Negro  slave 
to  be  not  a  person  but  a  chattel.  Brazil,  Cuba  and 
Haiti  fairly  represent  Latin  America.  Rome  has  had  the 
fields  to  itself.  Religion  has  as  much  to  do  with  the  out- 
come as  race,  climate  or  civilization.  Yet  Brazil  did  not 
abolish  slavery  until  1888,  and  Haiti  remains  an  Alsatia*. 
Claver  the  Jesuit  affords  an  instance  of  self-sacrifice 
for  the  Negro,  which,  although  rare,  is  represented  as 
common  among  Romanists  and  unknown  to  Protestants. 
The  son  of  a  noble  Catalan  family  in  Spain,  he  entered 
the  Company  of  Jesus  at  the  age  of  twenty.  He  cele- 
brated the  close  of  his  noviciate  by  a  pilgrimage  to 
Montserrat  where  Loyola  had  nearly  a  century  before 
hung  up  his  sword  in  renunciation  of  the  world.  To  the 
day  of  death  Claver  never  spoke  without  emotion  of  this 
visit  to  a  sanctuary  hallowed  by  the  prayers  and  vigils  of 
his  spiritual  father.  He  came  to  Cartagena,  Colombia, 
then  New  Granada,  in  1610.  The  misery  of  the  slave  so 
shocked  him  that  he  vowed  to  be  until  death  the  slave  of 
the  Negro.  If  slavery  under  Portuguese  or  Spanish  mas- 
ters were  the  blessing  that  it  has  been  asserted  to  be, 
why  did  this  Christian  take  so  special  a  vowf? 

*The  Reverend  Emmanuel  Van  Orden,  a  Presbyterian  missionary  in  Brazil, 
has  publicly  stated  that  it  was  through  missionaries  from  the  United  States, 
aided  by  British  Bible^Societies,  that  the  Brazilian  people  abolished  Negro 
slavery.  Cf.  Report  of  the  Centenary  Conference  on  Missiojis,  London,  1888,  pp. 
3S6--357. 

The  population  of  Cuba  is  over  i,;oo,ooo,  about  one  third  being  of  Negro 
blood.  The  Philadelphia  Manufacturer,  March  16,  1889,  is  quoted  by  Mr  Moret 
as  saying  among  other  things:  "The  most  degraded  and  ignorant  Negro  of 
Georgia  has  more  fitness  for  the  presidency  of  the  United  States  than  the  aver- 
age Cuban  Negro  for  the  rights  of  citizenship.  They  have  not  yet  risen  above 
barbarism". 

tDr  Slattery,  the  devoted  chief  of  a  papal  institution  for  missions  among 
black  Americans,  publicly  characterizes  the  treatment  of  slaves  by  the  Spaniards 
as  "atrocious"'. 


502  THE  EXPANSION  OF  MISSIONS 

When  the  appearance  of  a  slave-ship  was  announced, 
Claver's  face,  usually  emaciated  and  livid,  assumed  the 
hue  of  health.  On  its  arrival  he  descended,  attended  by 
interpreters,  into  the  hold  where  the  human  cattle  were 
herded  together;  embraced  them  ;  distributed  the  refresh- 
ments he  had  begged  from  wealthy  townsmen;  told  the 
blacks  he  loved  them;  and  to  the  utmost  of  his  power 
assisted  and  comforted  them.  While  the  outcasts  gazed 
in  wonder  at  the  friend,  he  spoke  of  God  and  endeavored 
to  enlighten  their  spiritual  darkness.  He  was  also  in  the 
habit  of  visiting  the  plantations,  when  his  first  care  again 
was  for  the  sick.  For  these  he  brought  fruit  and  wine, 
accompanying  them  by  a  few  simple  exhortations.  As- 
sembling other  slaves,  he  explained  the  principal  truths 
of  Christianity  through  pictures  and,  when  the  Negroes 
were  sufficiently  instructed,  baptized  those  who  desired 
it.  Such  baptisms,  it  is  affirmed,  numbered  three  hundred 
thousand.  Muhammadan  Negroes  from  Guinea  and 
multitudes  of  Moors  and  Turks  are  asserted  to  have 
been  among  these  proselytes.  Perseverance  at  last  estab- 
lished morality  and  piety;  and,  when  Claver  died  (1654), 
Cartagena,  in  acknowledgment  of  his  services,  buried 
him  publicly  and  at  the  cost  of  the  city.  A  century  later 
Benedict  IV  declared  him  venerable  (1747),  and  in  1850 
Pius  IX  beatified  him  as  St  Peter  Claver. 

Claver's  achievement  almost  exhausts  the  list  of  papal 
efforts  in  behalf  of  the  Negro  slave  in  America,  for 
"there  is  little  allusion  to  efforts  in  behalf  of  the  Negro", 
"few  notices  in  her  [the  Roman  Church's]  history  of 
Catholic  Negroes",  and  "such  details  as  we  have  been 
able  to  gather  of  the  work  of  the  church  in  behalf  of  the 
colored  race  "  prove  to  be  scanty  and  unsatisfying*. 
The  language  of  Roman  writers  as  to  the  results  attained 

"^The  Catholic  Church  and  the  Negro  Race  in  America:  Address  at  the 
Chicago  Congress  on  Africa;  by  Dr  Slattery. 


AFRICA  IN  AMERICA  503 

by  their  church  among  the  Negro  populations  of  Latin 
America  is  not  that  of  men  who  believe  it  to  have 
achieved  a  large  measure  of  accomplishment.  The  papal 
clergy  did  not  wholly  neglect  the  interests  of  the  black 
victims,  and  in  South  America  and  the  West  Indies  the 
Roman  Church  sometimes  proved  a  friend  and  protector 
to  the  unfortunates;  but  the  spiritual  condition  of  the 
Negro  to-day  in  the  Catholic  lands  of  the  new  world, 
when  viewed  in  the  large  light  and  perspective  of  four 
centuries  of  papal  occupancy  and  power,  demonstrates 
that  this  denomination  effected  practically  nothing  for 
him  in  the  Antilles,  Central  America  and  South  America. 
The  Dominicans  claim  unexampled  success  among  the 
Negroes  of  Surinam  about  1826,  the  Jesuits  boast  of 
their  experience  with  those  of  Cayenne  in  1763=66,  but 
these  instances,  even  if  valid,  form  exceptions.  Catholic 
authors  bewail  the  state  of  their  sect  in  the  Greater  An- 
tilles, consoling  themselves  with  its  more  prosperous 
condition  in  the  lesser  islands.  But  the  untrustworthi- 
ness  of  Roman  statistics  renders  it  impracticable  to 
make  an  estimate  of  the  numbers  and  social  standing  of 
the  Negro  Catholics  in  Latin  America. 

The  record  of  Rome  for  the  Negro  of  the  northern 
continent  is  quite  as  cheerless.  While  Louisiana  re- 
mained under  French  rule  there  was  much  neglect  of  the 
slave.  The  masters  were  traders  and  regarded  the  Ne- 
gro as  barter^goods.  The  Jesuits  toiled  for  the  field- 
hands,  but  the  government  denied  them  access  to  those 
within  municipal  limits.  The  Ursuline  nuns  from  1700 
to  1824  devoted  themselves  in  a  modest  way  to  the  blacks, 
and  during  the  Spanish  sway,  when  the  government  ex- 
erted itself  to  improve  the  morals  and  religion  of  the 
slave,  had  a  school  for  Negro  children.  The  Sisters 
(colored)    of   the    Holy    Family  originated  in  1842,  and 


504  THE  EXPANSION  OF  MISSIONS 

carry  on  the  Ursuline  work.  These,  however,  numbered 
only  fifty  half  a  century  later,  though  the  Roman  Church 
claimed  a  Negro  "population"  of  one  hundred  thousand 
in  the  state.  Kentucky  is  credited  with  six  thousand 
Negro  Catholics,  and  Maryland,  where  from  the  day  of 
settlement  till  now  papal  missionaries  have  labored  for 
the  black  man,  with  six  times  as  many.  But  of  Ken- 
tucky, Louisiana,  Maryland  and  Missouri,  all  in  great 
measure  colonized  by  Catholics,  Slattery  writes:  "Slav- 
ery was  as  strongly  encouraged  as  in  the  other 
[/.^.,  Protestant]  slave-holding  states". 

Florida  is  an  occasion  of  pride  to  the  Catholic  com- 
munion. Colonists  came  from  Spain  in  1565  with  five 
hundred  Negro  slaves,  murdered  the  French  settlers  and 
founded  the  oldest  papal  congregation  within  the  present 
United  States.  To-day,  if  we  draw  inferences  from  the 
following  utterance,  the  spirit  of  Menendez  dominates 
Floridian  Romanism.  "Northern  fanatics  well^salaried 
[?]  by  their  societies  have  in  many  places  put  up  meet- 
ing-houses for  them  [the  Negroes].  These  simple,  mis- 
guided people  are  drawn  by  political  excitement;  in- 
flamed harangues  in  the  name  of  liberty;  singing;  shout- 
ing; clapping  hands;  dancing;  confused  vociferations; 
and  other  indecorous  exhibitions  which  they  fancifully 
call  religious  worship"*.  The  Negro  members  of  the 
Roman  Church  in  the  diocese  of  eastern  Florida  number 
only  twelve  hundred,  yet  she  "believes  that  the  popula- 
tion has  received  due  attention".  It  is  confessed  that 
outside  of  St  Augustine  she  has  made  no  gain  among 
Floridian  Negroes.  As  excuses  for  this  sterility  of 
papal  missions  are  put  forward  the  very  limited  num- 
ber of  clergy  and  their  still  more  limited  pecuniary 
resources. 

*  Sadlier's  Directory,  1893,  p.  420. 


AFRICA  IN  AMERICA  505 

The  AmericO'Roman  church  can  hardly  be  said  to 
have  recognized  its  duty  and  opportunity  in  regard  to 
the  southern  black  until  after  he  became  a  freedman. 
Twenty^one  white  sisterhoods  are  working  among  black 
as  well  as  white  people,  and  teaching  over  eight  thousand 
pupils.  Four  more  communities  of  white  sisters  and 
three  of  Negresses  also  devote  themselves  exclusively 
to  the  Negro.  But  it  was  not  until  1866  that  the  hier- 
archy appealed  for  priests  to  evangelize  the  black  Amer- 
ican;  and  it  was  as  late  as  187 1  before  the  response 
came.  Nor  was  it  made  by  American  but  by  British 
Catholics.  In  1884  the  council  advanced  another  step. 
It  authorized  an  annual  and  general  collection  from  the 
papal  churches  of  the  United  States,  the  sole  universal 
collection  ever  levied  by  the  Roman  bishops  in  America 
on  their  own  authority.  An  episcopal  commission  distrib- 
utes this  fund  among  missions  for  the  Indians  also  and 
not  merely  among  those  for  the  Negro,  but  makes  no 
statement  as  to  the  absolute  amount  or  the  relative 
percentage  assigned  to  each.  The  contribution  amounts 
to  less  than  $60,000.  In  1888  St  Joseph  Seminary,  in 
1889  Epiphany  Apostolic  College,  both  at  Baltimore, 
began  to  train  men  for  work  among  the  former  slave  and 
his  children.  The  two  institutions  have  between  one  and 
two  hundred  students,  and  the  field^force  consists  of 
over  thirty  priests  laboring  exclusively  for  the  colored 
people  in  about  thirtysfive  churches  and  of  one  hundred 
and  fifteen  schools.  The  church  claims  one  hundred 
and  fifty  thousand  Negro  Catholics  in  the  south,  but  the 
federal  census  of  1890  credits  it  with  less  than  one  tenth 
of  that  number  of  Negro  communicants  in  the  whole 
country*. 

'^Report  on  Statistics  of  Churches,  p.  49. 


5o6  THE  EXPANSION  OF  MISSIONS 

VIII 

Results  of  Freedmen' s  Missions 

Thirty-five  years  ago,  even  thirty  years  ago,  the  Ne- 
gro lay  under  every  disadvantage  involved  in  slavery. 
American  Negro  Christians,  judging  from  the  fact  that 
in  i860  the  Baptists  and  Methodists  together  numbered 
about  five  hundred  and  twenty^five  thousand  black  com- 
municants and  in  1895  comprised  ninety=seven  and  three 
hundredths /(?r  cent,  of  all  Negro  church^members,  could 
not  have  exceeded  five  hundred  and  forty  thousand  com- 
municants. In  1890  the  churches  reported  two  million, 
six  hundred  and  seventy^three  thousand,  nine  hundred 
and  seventy-seven  Negro  members.  In  i860  the  Negro 
population  amounted  (in  round  numbers)  to  four  mil- 
lions, but  only  one  in  every  seven  of  these  was  a  Chris- 
tian, for  the  Baptist,  Episcopal,  Methodist,  Presbyterian 
and  Roman  communions  had  fallen  far  short  of  fulfilling 
their  measure  of  duty  to  the  slave.  In  1890  our  black 
felloW'Citizens  numbered  seven  million,  four  hundred 
and  seventy  thousand  and  forty,  and  one  in  every  two 
and  seventysnine  hundredths  communed  with  a  Christian 
church.  While  America's  Negro  population  doubled,  her 
Negro  Christians  quintupled.  Then  the  American 
church  had  fourteen  per  cent,  of  our  brethren  in  black 
within  its  pale ;  now  it  controls  thirty^six  per  cent. ,  having 
increased  this  percentage  and  consequent  ratio  of  gain 
two  and  one  half  times  in  a  single  generation.  Not  only 
do  Negro  church^members  to-day  outnumber  those  of 
1860^65,  bulk  for  bulk,  but  their  proportion  to  the  Ne- 
gro population  is  far  greater.  This  stupendous  achieve- 
ment is  one  of  the  spiritual  wonders  of  history.  It  is 
the   work    as   a   whole  of   the  black  American  himself, 


AFRICA  IN  AMERICA  507 

though  helped  by  churches  and  individuals  of  the  white 
race,  for  the  Negro  Baptists  and  Methodists  of  the  south 
and  the  white  Baptists,  Congregationalists,  Methodists 
and  Presbyterians  of  the  North  have  borne  the  heat  and 
burden  of  the  day.  The  Negro  of  the  United  States 
multiplied  marvelously,  but  the  Negro  Christian  grew 
miraculously.  No  group  of  millions  of  people  has  ever 
advanced  as  has  the  man  who  through  the  furnace  of 
war  came  naked  from  the  house  of  bondage. 

A  result,  too  little  known,  of  missions  among  black 
Americans  is  the  existence  of  ten  colored  denominations 
as  well  as  of  Negro  organizations  in  nineteen  other 
churches.  These  denominations  and  organizations  are 
in  addition  to  the  Negro  communicants,  by  no  means 
few,  belonging  to  white  churches  and  rated  without 
regard  to  color.  The  Negro  bodies  consist  of  the  Afri- 
can Methodist  Episcopal  Church;  the  African  Methodist 
Episcopal  Zion  Church;  the  African  Union  Methodist 
Protestant  Church;  the  (colored)  Baptists;  the  Colored 
Methodist  Episcopal  Church;  the  (colored)  Congrega- 
tional Methodists;  the  (colored)  Cumberland  Presby- 
terians; the  Evangelist  Missionary  Church;  the  Union 
American  Methodist  Episcopal  Church;  and  the  Zion 
Union  Apostolic  Church.  These  boast  two  million, 
three  hundred  and  three  thousand,  one  hundred  and  fifty- 
one  communicants,  the  Baptists  (Regular)  being  not  only 
the  largest  of  Negro  churches  but  the  largest  Baptist 
body  in  America.  Next  in  adherents  comes  the  African 
Church  with  four  hundred  and  fifty=two  thousand,  seven 
hundred  and  twenty=five  communicants;  and  third  the 
Zion  Church  whose  members  number  only  three  hun- 
dred and  forty=nine  thousand,  seven  hundred  and 
eighty:=eight.  From  the  Colored  Methodist  Church  of 
one    hundred    and    twenty-nine    thousand,    three    hun- 


508  THE  EXPANSION  OF  MISSIONS 

dred  and  eighty-three  communicants  the  six  remaining 
Negro  denominations  rapidly  dwindle  through  the  Cum- 
berland Presbyterians  (twelve  thousand,  nine  hundred 
and  fifty-six),  the  African  Union  Methodist  Protestant 
Church  (three  thousand,  four  hundred  and  fifteen),  the 
Zion  Union  Apostolic  Church  (two  thousand,  three  hun- 
dred and  fortyssix),  the  Union  American  Methodist 
Episcopal  Church  (two  thousand,  two  hundred  and  sev- 
enty^nine)  and  the  Evangelist  Missionary  (nine  hundred 
and  fiftysone)  to  the  pitiful  corporal's  guard  of  Congre- 
gational Methodists  (three  hundred  and  nineteen).  Of 
the  ten  Negro  denominations  six  are  Methodist  bodies, 
a  fact  provoking  inquiry  whether  the  sects  are  the  result 
of  a  stand  for  principle  or  are  mere  schisms. 

The  nineteen  churches  having  Negro  organizations 
include  the  Baptists  (Regular)  of  the  north  and  of  the 
south;  the  Christian  Connection;  the  Congregationalists; 
the  Disciples;  the  Episcopalians;  the  Freewill  Baptists; 
the  Independent  Methodists;  the  Lutheran  Synodical 
Conference;  the  Lutheran  United  Synod  in  the  South; 
the  Methodist  Church  [north];  the  Methodist  Protestant 
Church;  the  Old  Two^Seed^in^the^Spirit  Predestinarian 
Baptists;  the  Presbyterians  of  the  north  and  of  the 
south;  the  Primitive  Baptists;  the  Reformed^Episcopa- 
lians;  the  Reformed=Presbyterian  Synod;  and  the  Roman 
Church.  Here  it  is  not  the  Baptists  but  the  Methodists 
who  lead  in  numbers,  the  Methodist  Episcopal  Church 
[north]  boasting  two  hundred  and  forty^six  thousand, 
two  hundred  and  forty-nine  Negro  communicants,  the 
northern  Baptists  thirty-five  thousand,  two  hundred  and 
twenty=one  and  the  Primitive  Baptists  eighteen  thou- 
sand one  hundred  and  sixty^two.  The  Disciples,  how- 
ever, not  the  Primitive  Baptists,  rank  third,  the  former 
exceeding  the  latter  in  Negro  members  by  four  hundred 


AFRICA  IN  AMERICA  509 

and  twelve.  The  northern  Presbyterians  (fourteen  thou- 
sand, nine  hundred  and  sixty^one)  snatch  fifth  place 
from  the  Roman  Church  (fourteen  thousand,  five  hun- 
dred and  seventeen)  by  almost  as  slight  an  excess.  The 
Congregationalists  (six  thousand,  nine  hundred  and 
eight),  "Christians"  (four  thousand,  nine  hundred  and 
eighty^nine),  the  Methodist  Protestant  Church  (three 
thousand,  one  hundred  and  eighty^three),  the  Episco- 
palians (two  thousand,  nine  hundred  and  seventy^ 
seven),  the  Reformed=Episcopalians  (one  thousand,  seven 
hundred  and  twenty^three)  and  the  Presbyterian  Church 
South  (one  thousand,  five  hundred  and  sixty^eight)  fol- 
low in  order  from  the  seventh  to  the  twelfth  place.  The 
southern  Baptists,  the  Freewill  Baptists,  the  Predesti- 
narian  Baptists,  the  Lutheran  Synodical  Conference  and 
the  Independent  Methodists  present  a  pitiful  appear- 
ance as  they  fill  the  thirteenth  to  the  seventeenth  position 
with  less  than  one  thousand  black  communicants  each. 
Only  the  southern  Baptists  have  over  five  hundred.  But 
the  Lutheran  United  Synod  and  the  Reformed=Presby- 
terians  occupy  the  eighteenth  and  nineteenth  places  with 
ninety-four  and  seventy=six  Negro  members  apiece. 

Between  the  black  members  of  such  churches  as  that 
of  the  northern  Methodists  and  those  of  the  northern 
Baptists  and  the  Congregationalists  exists  a  difference. 
The  Methodist  Church  [north]  has  white  as  well  as  colored 
members  in  the  south,  and  the  separation  between  the 
black  and  white  fellow=churchmen  expresses  the  caste 
spirit  and  the  color=line;  but  the  Congregational 
churches  and  the  northern  Baptists  enjoy  next  to  no 
membership  among  the  southern  whites.  The  Negro 
organizations  of  the  denominations  that  withstand  racial 
prejudice  represent  nothing  more  serious  than  the  ab- 
sence  of   white   southerners.      Another  noteworthy  fact 


510  THE  EXPANSION  OF  MISSIONS 

brought  out  by  the  statistics  is  the  failure  of  the  Roman 
Church.      This  vast  body  of  six  million,  two  hundred  and 
thirty-one  thousand,   four  hundred  and  seventeen  com- 
municants has,  on  the  basis  of  the  census,  one  one=hun- 
dred^and^eightieth    of   the    Negro    Christians    and    one 
five^hundred^and^thirty^third  of  the   Negro    population. 
According  to  its  own  returns  of  Catholic  population  only 
one  in  every  forty^five  Negroes  is  within  this  influence, 
and  only  one  in  every  fifty-six  and  one  half  Catholics  is 
a  black   American.     Rome   is  strong  in  such  northerly, 
border^state   cities   as  Baltimore,  Cincinnati==Covington, 
Louisville    and    St    Louis    and    in    the    Franco^Spanish 
southwest;    but  why   could    she    not  before   i860    have 
evangelized  the  Negro  of  Alabama,  Arkansas,  the  Caro- 
linas,  Delaware,  the  District  of  Columbia,  Georgia,  Mis- 
sissippi,   Tennessee  and    Virginia   instead   of  confining 
herself  to  Florida,  Kentucky,  Louisiana,  Maryland,  Mis- 
souri  and    Texas;    and   to=day    where    are    her    Hands, 
Peabodys  and   Slaters  to  match  the  philanthropists  of 
Protestantism?     The   Honorable   Charles   H.    Butler  of 
Washington    City    agrees    with     Dr    Slattery   that    the 
Roman  Church  has  been  remiss  in  discharging  its  duty 
toward  the  Negro.     The  good  priest  justly  acknowledges 
that  Romanism  may  in  part  be  held  responsible  for  the 
present  irreligiousness  and  immorality  of  the  vast  major- 
ity of  black  Americans,  and  that  race-prejudice  is  shared 
by  Catholics;  but  he  unjustly  characterizes  this  prejudice 
as  a  Protestant  instinct. 

It  is  hoped  that  if  facts  be  demonstration,  this  chap- 
ter has  shown  the  bearing  of  missions  among  American 
Negroes  upon  the  evangelization  of  Africa.  Should  the 
argument  from  evidence  fail  to  convey  this  conclusion 
convincingly,  it  is  believed  that  credence  will  be  given 
to  testimony  uttered  long  after  the  present  writer's  views 


AFRICA  IN  AMERICA  51I 

were  formulated.  On  July  8th,  1897,  at  Cape  Town, 
William  Hay  of  Cape  Colony  publicly  addressed  The 
South  Africa  Political  Association  thus:  "The  natives 
are  attracted  to  the  colored  people  of  the  United  States. 
The  coming  of  minstrels  was  not  important,  but  the 
performances  gave  intelligent  natives  new  ideas.  They 
saw  Europeans  crowd  to  hear  colored  people  sing. 
They  began  to  give  entertainments,  which  made  natives 
feel  they  might  become  more  than  hewers  of  wood  and 
drawers  of  water.  They  found  these  minstrels  able  to 
travel  without  passes  and  enjoy  liberty  because  they  are 
American  citizens  who,  if  interfered  with,  can  appeal  to 
their  own  consul  and  claim  protection  of  the  government. 
When  Stewart  of  Lovedale  visited  America  [1893],  he 
found  a  Sutu  in  a  college  where  all  the  professors  and 
pupils  are  black.  Having  heard  he  could  get  a  good  edu- 
cation in  America,  the  young  Sutu  traveled  there,  and 
was  pursuing  his  course  at  his  own  expense.  More  re- 
cently a  deputation  went  from  this  colony  to  invite  the 
Colored  Methodist  Episcopal  Church  [?]  to  take  the 
people  the  deputation  represented  under  its  care,  and 
branches  of  this  church  are  established  all  over  our 
country.  Christian  natives  look  to  their  countrymen  in 
America  to  guide  them  in  religion  and  provide  them  with 
education.  The  movement  is  carefully  watched;  because 
important  political  and  ecclesiastical  results  may  flow 
from  the  visit  and  the  present  labors.  In  discussing  this 
venture  with  Mr  Davanie  I  pointed  out  many  difficulties 
in  the  way  of  success  and  dwelt  on  the  mental  and  moral 
qualities  of  our  natives.  His  reply  was  interesting  and 
significant.  He  said  responsibility  had  never  been  carried 
by  colonial  natives,  but  after  seeing  the  people  in  the 
southern  states,  remembering  how  lately  they  were 
slaves,    and   noting   how   they   have   their  own  doctors, 


512  THE  EXPANSION  OF  MISSIONS 

ministers,  politicians,  professors  and  teachers  —  he 
thought  the  people  [colored]  in  this  country  would  in  a 
reasonable  time  show  that  they  could  make  as  satisfac- 
tory progress.  If  the  new  church^movement  induce  na- 
tives [Negroes]  from  America  to  become  teachers  and 
ministers  here,  there  is  no  doubt  the  race  as  a  race  will 
become  attached  to  its  American  brethren  and  look  to 
America  to  give  what  we  are  not  willing  to  bestow.  An 
American  Negro  will  never  be  required  to  submit  to 
colonial  native  legislation.  The  moment  you  ask  him 
for  a  pass  or  haul  him  to  prison  under  the  infamous 
Transkei  act,  he  will  appeal  to  his  government,  and 
the  English  and  colonial  governments  will  wish 
at  least  one  prominent  parliamentarian  had  in  South 
Africa  adopted  the  political  principles  he  lauds  the 
United  States  for  possessing  in  greatest  realization". 

Mr  Bryce  in  The  American  Cominomvealth  and  in 
Impressions  of  South  Africa  confirms  the  view  that  Amer- 
ica's determination  of  her  Negro  problem  will  help  shape 
that  of  Africa.  Right-minded  Americans  themselves 
realize  that  their  Negro  problem  is  chiefly  this:  Will 
the  white  man  be  loyal  to  the  national  constitution  and 
render  justice  to  his  black  fellow-citizen? 


CHAPTER  15 

1661*1898 

UNDENOMINATIONAL  AFRICAN   MISSIONS 

The  Church  of  Christ  has  from  the  beginning  been  one.  The  one 
indivisible  church  is  the  soul  that  animates  the  divided  visible  churches. 
Denominationalism  is  a  blessing.  Philip  Schaff 

bird's=eye  view.        (i)  missions  for  evangelization.        the 

SOCIETY      OF     friends.  THE     EVANGELICAL     MISSION=SOCIETY     AT 

BASEL.  YOUNG    MEN'S    FOREIGN    MISSIONARY    SOCIETY    OF   BIRMING- 

HAM. LIVINGSTONE    INLAND    MISSION.  EAST    LONDON    INSTITUTE 

AND     ITS     KONGO=LOLO      MISSION.  THE     NORTH     AFRICA     MISSION. 

THE       CHRISTIAN        AND        MISSIONARY       ALLIANCE.  THE      SHILOH 

MISSION.  ARNOT'S     MISSION.  THE     SALVATION     ARMY.  MIS- 

SIONS OF  THE  YOUNG  MEN'S  AND  THE  YOUNG  WOMEN'S  CHRIS- 
TIAN ASSOCIATION.  THE  EAST  AFRICA  SCOTTISH  MISSION.  THE 
SOUTH  AFRICA  GENERAL  MISSION.  THE  SUDAN  PIONEER  MISSION. 
THE  ZAMBEZI  MISSION.  (  II  )  LITERARY  AUXILIARIES.  THE  RE- 
LIGIOUS TRACT  SOCIETY.  THE  BRITISH  AND  FOREIGN  BIBLE=SO- 
CIETY.  MEN  AND  METHODS  IN  BIBLE-DISTRIBUTION.  THE 
TRINITARIAN  BIBLE=SOCIETY.  THE  AMERICAN  BIBLE==SOCIETY.  THE 
PURE  LITERATURE  SOCIETY.  THE  NATIONAL  BIBLE^SOCIETY  OF 
SCOTLAND.  THE  ASSOCIATION  FOR  THE  FREE  DISTRIBUTION  OF 
THE  SCRIPTURES.  (ill)  MEDICAL  MISSIONARY  SOCIETIES.  THE 
EDINBURGH  MEDICAL  MISSIONARY  SOCIETY.  THE  CHILDREN'S 
MEDICAL  MISSIONARY  SOCIETY  AND  THE  MEDICAL  MISSIONARY  ASSO- 
CIATION OF  ENGLAND.  THE  INTERNATIONAL  MEDICAL  MISSIONARY 
SOCIETY.  THE  INTERNATIONAL  MEDICAL  MISSIONARY  AND  BENEVO- 
LENT ASSOCIATION.  (IV)  ORGANIZATIONS  LESS  DIRECTLY  PROMO- 
TIVE OF  MISSIONS.  THE  SOUL=WINNING  AND  PRAYER  UNION. 
THE  FOREIGN  SUNDAY-SCHOOL  ASSOCIATION.  THE  STUDENT  VOLUN- 
TEERS. THE  BIBLE=READING  ASSOCIATION.  THE  INTERNATIONAL 
MISSIONARY  UNION.  ANGLO=AMERICAN  INTERDENOMINATIONALIfM. 
THE   YOUNG    PEOPLE'S    SOCIETIES    OF    CHRISTIAN    ENDEAVOR. 


514  THE  EXPANSION  OF  MISSIONS 

Interdenominational  and  undenominational  agencies 
for  Africa's  evangelization  number  fewer  or  more  as  we 
draw  the  line  of  churchood  hard  or  loose.  Perhaps 
thirteen  devote  themselves  to  evangelism  proper.  The 
rest  either  are  general  auxiliaries,  aiding  evangelization 
through  literature  or  publication;  or  medical  societies; 
or  organizations  of  philanthropic  rather  than  religious 
character.  For  historical  and  logical  reasons  evangeliz- 
ing missions  claim  precedence.  It  seems  best  to  present 
these,  not  alphabetically,  but  in  the  order  of  time,  as 
they  arose  or  entered  Africa.  With  the  exception  of  the 
Basel  Society  and  the  Friends,  they  come  on  the  scene 
after  1875.  Secdnd  in  importance  and,  as  a  whole,  second 
also  in  time,  stand  the  literary  and  unclassifiable  auxil- 
iaries, only  eight  of  which  were  at  work  for  Africa  be- 
fore 1876.  Third  come  medical  missions  and  societies 
for  such  missions,  all  but  one  of  these  being  less  than 
eighteen  years  old.  Livingstone's  death  and  Stanley's 
descent  of  the  Kongo  aroused  individuals  not  in  sympa- 
thy with  denominationalism  to  participate  in  the  African 
effort  that  the  churches  had  been  carrying  on,  some  for 
scores,  others  for  hundreds,  of  years.  Finally,  as  free- 
dom and  self-government  characterize  Protestantism, 
non=denominational  agencies  represent  only  Teutonic 
Christianity. 

I 

Missions  for  Evangelization 

America  filled  Fox  with  fellow-feeling  for  the  Negro, 
and  set  his  soul  on  fire  with  hatred  for  slavery  (1671). 
Stitch  away,  cried  Carlyle  to  the  peasant  missionary  and 
shoemaking  saint;  every  prick  of  that  little  instrument 
is  pricking  into  the  heart  of  slavery!     Fox  wrote:     All 


UNDENOMINATIONAL  MISSIONS  515 

Friends  everywhere  that  have  Indians  or  blacks  are  to 
preach  the  gospel  to  them;  nor  have  Friends  ever  for- 
gotten his  injunctions.  Three  "Quakers"  felt  them- 
selves moved  by  the  Spirit  to  go  to  China  and  Ethiopia 
(1661),  two  actually  reaching  Alexandria  and  delivering 
His  message  to  Kopt  and  Muhammadan.  In  1819,  1823, 
1827  and  1830  Mrs  Hannah  Kilham  visited  West  Africa, 
Senegambia,  Sierra  Leone  and  Liberia  successively; 
planned  largely  for  the  use  of  the  languages  and  of  na- 
tive agency;  taught  two  Yolofs  in  England  and  learned 
their  speech;  and  made  a  first  beginning  in  Gambia. 
She  died  on  her  home-journey  in  1832  while  bringing 
back  several  philological  works,  but  not  before  she  had 
wakened  renewed  interest  among  Friends  in  African  mis- 
sions. Backhouse  and  Walker  examined  missions  in 
Mauritius  and  South  Africa  (1838).  Friends,  like  "Mo- 
ravians", have  always  been  remarkable  for  the  devotion 
of  almost  every  member  to  missions  as  well  as  other 
philanthropies,  assisting  all  evangelical  missions,  but 
they  could  not  enter  Madagascar  before  1868*.  They 
came  to  the  kingdom  at  exactly  the  time.  The  queen's 
adoption  of  Christianity  had  given  an  immense  impulse 
to  missions.  Two  Americans  and  one  Englishman  were 
the  first  "Quaker"  missionaries  in  Madagascar,  and  the 
Friends'  Foreign  Missionary  Association  in  England  is 
almost  the  only  agency  of  the  Society  engaged  in  evan- 
gelizing African  natives.  It  began  by  aiding  the  educa- 
tional department  of  the  Congregationalists,  whose  mis- 
sionaries were  straining  every  nerve  to  meet  the  swiftly 
spreading  demand  for  Christian  teaching.  As  the  work 
grew,    Imerina  was  divided   into   districts,   and  one    al- 

*King  Radama  I,  who  made  entrance  easy  for  the  London  Society,  had  a 
"  Quaker  "  friend,  named  Hastie,  and  as  this  Friend  gained  influence  he  used  his 
power  in  behalf  of  the  Congregational  missionaries.  Friends,  long  before  entering, 
gave  large  pecuniary  support  to  schools,  and  for  twenty  years  Sewell  looked  for- 
ward to  actual  mission^work. 


5l6  THE  EXPANSION  OF  MISSIONS 

lotted  to  Friends.  At  Tananarivo  they  established  a 
boys'  school  and,  later,  a  training-college  under  the 
care  of  a  young  Malagasi,  which  supplies  almost  all 
teachers  employed  in  rural  schools.  At  a  printing-office 
boys  are  taught  printing,  lithography,  map-making  and 
kindred  arts.  The  Friends  have  also  locked  hands  with 
the  Congregationalists  in  supporting  a  hospital  and 
medical  mission.  Native  students  are  trained  for  medi- 
cal work,  native  nurses  taught  and  a  medical  school 
founded  for  Malagasi  physicians.  The  Madagascar 
"Quakers"  numbered  thousands  of  adherents  before  the 
French  came,  and  maintained  and  managed  a  local  mis- 
sionary society  and  an  orphanage.  Merely  nominal 
Christians  have  now  mostly  left  the  missionschurches,  a 
loss  that  is  gain,  and  the  situation  as  a  whole  is  consid- 
ered encouraging. 

In  Natal  is  the  sole  African  mission  of  Friends.  This 
independent  work  originated  in  1878  among  unevangel- 
ized  Zulu.  The  mission  is  a  pioneer,  but  is  partly  self= 
supporting  through  the  sale  of  produce  from  a  farm  sur- 
rounding the  homestead  and  mission=buildings.  Preach- 
ing and  teaching,  industrial  and  medical  work  are  carried 
on. 

The  Basel  Society  entered  Africa  in  1827-28.  It  at- 
tempted to  open  a  mission  in  Liberia,  but  the  break- 
down or  the  death  of  every  man  necessitated  retreat. 
Until  1887  the  Gold  Coast  remained  the  one  African 
field.  Its  history  for  the  first  twelve  years  is  a  record  of 
the  decease  of  as  many  missioners,  who  saw  no  result 
from  their  toil.  Removal  from  the  deadly  sea^side  to 
the  supposedly  healthy  inland  hills  proved  of  no  advan- 
tage, until  (1843)  Negroes  from  Jamaica  founded  a  mis- 
sion=colony  for  the  society  among  the  savages.  During 
the  first  half=century  thirty^nine  out  of  one  hundred  and 


UNDENOMINATIONAL  MISSIONS  5  I  7 

twenty^seven  missionaries  died  after  terms  of  service 
averaging  only  two  years,  and  fifty  returned  as  invalids. 
The  more  graves,  however,  the  more  sheaves.  Between 
1840  and  1843  the  opposition  of  the  Danish  governor, 
who  had  in  1828  invited  the  mission  to  settle  at  the  Dan- 
ish possessions  but  had  afterwards  misrepresented  the 
missionaries,  was  overcome.  Denmark  promised  to  pro- 
tect them  in  the  unhampered  discharge  of  their  task  and 
to  allow  full  liberty  to  Negroes  connected  with  the  mis- 
sion. Akropong  in  the  Aquipim  hills  and  Ussu  on  the 
sea  began  to  thrive.  Schools  for  boys  and  girls  were 
opened.  The  Akra  or  Ga  and  the  Otshi  or  Twi,  the 
languages  of  the  Gold  Coast,  were  reduced  to  writing, 
the  Scriptures  translated  into  both,  and  a  dictionary  and 
grammar  compiled  for  the  latter.  Many  text^books  and 
tracts  have  also  been  published.  The  Ashanti  war  of 
1869  broke  up  the  mission,  and  two  missionaries  were 
held  prisoners  at  Kumasi  until  1874.  A  British  invasion 
released  them,  and  resulted  ultimately  in  the  expansion 
of  the  Basel  sphere  from  the  coast  to  Kumasi  and  across 
the  Volta  into  Togo.  The  Basel  men  are  everywhere 
most  successful  in  making  a  native  ministry.  According 
to  the  latest  statistics  available  the  foreign  missionaries 
numbered  ninety^seven  and  the  native  workers  three 
hundred  and  nine.  There  were  sixteen  thousand,  three 
hundred  and  seventy=eight  adherents  ;  six  thousand  pupils 
in  one  hundred  and  seventy^one  daily  and  weekly 
schools;  and  $7,500  in  native  contributions.  The  mis- 
sion now  has  sixteen  chief  stations  and  eight  thousand 
communicants. 

This  German  and  Swiss,  this  interdenominational 
and  undenominational  society  has  several  unique 
features.  It  afhliates  with  many  Protestant  churcheSo 
Its    missionaries    are    ordained    by    Free,    Lutheran    or 


5l8  THE  EXPANSION  OF  MISSIONS 

Presbyterian  churches.  Its  missionschurches  are  Pres- 
byterian in  principle,  but  use  a  simple  liturgy.  Its 
candidates  for  mission=service  between  1816  and  1882, 
mainly  from  southern  Germany  and  Switzerland  and 
numbering  eleven  hundred  and  twelve,  consisted, 
with  the  exception  of  one  hundred  and  six  teachers  or 
theologues,  of  artizans,  farmers  and  petty  traders.  The 
Basel  training-school  instructs  such  burghers  and  peas- 
ants, if  they  possess  intellectual  capacity,  in  studies  ex- 
tending over  six  years.  The  course  includes  the  ele- 
mentary branches,  the  studies  of  a  divinity-school  and 
special  training  for  missions.  But  Basel  uses  every  tal- 
ent and  never  rejects  an  earnest  man.  If  a  candidate 
prove  dull  at  books  but  reveal  sense  and  zeal,  he  is  after 
a  year  or  two  at  the  mission^house  sent  to  a  foreign  field 
to  teach  his  trade  to  the  natives,  to  do  colporterage  and 
to  exert  Christian  activity  in  every  relation.  Through- 
out the  course,  whether  long  or  short,  every  student 
works  at  a  selected  trade.  Like  Paul,  the  Basel  mis- 
sionaries take  their  tools  into  missions,  and  consecrate 
industry  and  skill  to  the  Son  of  the  Nazarene  carpenter*. 
To  Africa  is  due  the  most  remarkable,  perhaps  the 
most  significant  development  of  the  Basel  missions.  The 
Guinea  stations  were  directly  dependent  for  all  necessi- 
ties upon  commerce  with  Europe.  Their  Negro  converts 
had  no  means  for  earning  a  livelihood.  On  so  inhospi- 
table a  coast  missions  must  result  in  the  establishment  of 
a  supply^depot  and  the  instruction  of  the  Negro  in  farm- 

*For  the  sake  of  avoiding  confusion  the  following  figures,  illustrating  the 
growth  of  Basel  in  Africa,  are  put  in  this  footnote.  In  1886  it  had  forty^eight 
men  and  twenty=five  women  there;  in  1896,  ninety-one  men  and  forty-nine 
women;  nineteen  ordained  native  pastors,  twenty-four  native  women=workers 
and  one  hundred  and  ninety-eight  native  male  assistants  of  the  pastors;  three 
thousand,  one  hundred  and  mty=five  "Christians"  (including  one  thousand 
Ewe  church-members);  and  two  thousand,  seven  hundred  and  ninety-four 
males,  eleven  hundred  and  fifty^nine  females,  in  the  schools.  From  1886  to  1807 
the  Basel  community  grew  from  seven  thousand,  three  hundred  and  ten  people 
to  fourteen  thousand,  nine  hundred  and  fourteen  souls. 


UNDENOMINATIONAL  MISSIONS  519 

ing  and  the  handcrafts.  Accordingly  the  society  pur- 
chased ships  and  opened  trading^posts  (1850).  From  the 
start  the  commercial  and  industrial  department  has  been 
a  paying  investment.  To-day  it  furnishes  seventeen /^r 
cent,  of  the  annual  income  of  about  $275,000.  Of  the 
industrial  results  Johnston,  the  British  proconsul  of 
Nyasaland  and  Zambezia,  writes:  "That  wholly  satis- 
factory results  may  follow  this  inculcation  of  industry  is 
seen  on  the  west  coast,  where  the  Basel  missions  have 
created  a  valuable  class  of  skilled  artisans,  —  carpenters, 
clerks,  cooks  and  telegraphers  —  and  obviated  the  neces- 
sity of  the  introduction  of  any  save  the  higher  classes  of 
European  workers  or  superintendents".  This  testimony 
bears  only  on  the  secular  side,  but  experience  appears  to 
prove  that  this  enterprise  in  business  has  not  brought 
detriment  to  the  spiritual  interests*.  There  would  seem, 
then,  to  be  warrant  for  the  hope  that  in  Kamerun,  where 
the  Basel  Society  has  since  1886  cultivated  the  former 
field  of  the  English  Baptists  at  their  request,  equal  suc- 
cess is  attained.  Strong  church^discipline  was  intro- 
duced—  rightly  —  and,  though  some  of  the  former 
adherents  withdrew,  the  mission  has  grown  into  the  in- 
terior, especially  up  the  Abo  and  Wuri  Rivers.  A  native 
chief  opened  the  way  by  preaching  the  gospel,  and  na- 
tive Christians  calling  themselves  "God's  Men"  have 
leagued  themselves  against  impurity  and  paganism. 

The  Young  Men's  Missionary  Society  of  Birmingham, 
England,  entered  Africa  in  1877,  choosing  Natal  as  its 
field.  The  scale  of  work  is  of  the  most  modest,  but 
evangelism,  industry  and  teaching  are  all  employed  for 
the  Grikwa,  and  results  appear  to  be  as  satisfactory  as 
could  be  reasonably  expected. 

*Yet  Schott,  inspector  from  1879  to  1884,  withdrew,  largely  because  con- 
scientiously opposed  to  what  he  considered  the  secular  influence  of  the  mercantile 
establishments. 


520  THE  EXPANSION  OF  MISSIONS 

Before  Stanley  completed  his  first  descent  of  the 
Kongo,  Tilly,  a  director  of  the  mission^society  of  the 
English  Calvinist  Baptists,  had  invited  East  London  In- 
stitute for  Missions  to  join  in  sending  missionaries  upon 
the  water-road  to  regions  beyond.  Before  Stanley 
reached  Europe,  messengers  of  Christ  Vv^ere  on  the  road 
(1878).  This  was  the  origin  of  Livingstone  Mission. 
The  intention  was  to  form  a  chain  of  stations  reaching 
far  beyond  the  coast  into  the  interior.  Self-support  was 
also  aimed  at;  but  it  was  found  that  the  climate  pre- 
cludes this  for  Europeans,  that  agriculture  is  out  of 
question  and  that  trade  causes  the  heathen  to  regard  the 
missionaries  as  self-seekers.  Between  1880  and  1884  the 
Institute  directed  and  supported  Livingstone  Mission. 
Since  then  this  has  been  a  denominational  mission  of  the 
northern  Baptists  of  the  United  States,  though  the  Insti- 
tute aided  it  until  1888.  During  the  years  1877^79  the 
universal  ignorance  of  white  men  as  to  circumstances 
and  conditions  in  the  new  worlds  of  tropical  Africa  nulli- 
fied almost  every  effort  of  this  pioneer  mission.  It  was 
realized  that  the  resources  of  the  stations  were  meager 
to  niggardliness,  and  that  if  ever  the  upper  river  was  to 
be  occupied  the  force  must  be  far  more  fully  equipped. 
But  for  four  years  more  the  records  of  Livingstone  re- 
mained chiefly  a  story  of  disaster  and  death.  By  1885 
eleven  of  the  forty=five  missionaries  since  1877  had  died*. 
Not  till  1883  was  the  heroic  struggle  for  Stanley  Pool 
crowned  with  success.  Meanwhile,  however,  the  Fyot 
language  was  reduced  to  writing;  Bible  stories  and  read- 
ers written  in  it  for  the  mission^schools;  two  Kongo  lads 
trained  in  England  for  service;  and  an  elementary  gram- 
mar of  their  language  prepared  with  their  assistance.      In 

*Warneck:    "The  mission  showed  courage    and  self=denial,   but  was  not 
altogether  reasonably  and  healthily  founded."     {Outline of  Prot.  Missions,  1884). 


UNDENOMINATIONAL  MISSIONS  $2  I 

1883  Sims  planted  a  station  at  Leopoldville  on  the  upper 
river.  This  gave  a  key  to  the  interior,  since  the  waters 
way  between  Stanley  Pool  and  Stanley  Falls  is  navigable, 
with  its  tributaries,  for  thousands  of  miles;  renders  mis- 
sions independent  of  porters;  and  greatly  reduces  ex- 
penses. When  the  Americans  received  Livingstone 
Mission,  six  stations  had  been  founded  around  the  cata- 
racts ;  various  tribes  favorably  influenced ;  twenty=five  mis- 
sionaries acclimatized;  a  few  converts  made;  and  a  base 
secured  for  inland  operations.  This  success  had  cost 
$125,000. 

The  establishment  of  Equator  station  extended  the 
line  of  Livingstone  to  the  enormous  distance  of  eight 
hundred  miles.  The  Baptists  rightly  felt  that  this 
would  make  it  unwise  for  them  to  pass  the  equator  for 
years  to  come.  The  Institute,  especially  when  British 
Christians  failed  to  contribute  for  an  American  enter- 
prise, asked  itself:  What  of  the  peoples  beyond?  Hence 
the  resolve  in  1888  to  enter  Africa  again.  The  new  field 
consists  of  the  horse-shoe  of  the  Kongo,  an  area  nearly 
five  times  larger  than  England  and  inhabited  by  the  Lolo. 
It  is  therefore  called  the  Kongo=Balolo  Mission.  The 
Lolo  are  more  civilized  than  the  Fyot,  and  it  was  ex- 
pected that  this  inland  plateau  would  be  healthier  than 
the  districts  down^stream.  But  twelve  of  the  thirty-six 
missionaries  despatched  thither  by  1893  were  disabled. 
Dr  Guinness  holds  that  this  "proves  the  old  idea  about 
the  healthfulness  of  the  inland  plateau  to  be  without 
foundation".  The  sphere  of  these  Lolo  missions  com- 
prises the  six  southern  tributaries  of  the  Kongo  beyond 
Equatorville.  The  support  of  them  belongs  to  the  Insti- 
tute, but  Young  Men's  and  Young  Women's  Christian 
Associations  defray  the  expenses  of  individual  mission- 
aries.     So  do  local  churches  and  personal  friends.      Lit- 


522  THE  EXPANSION  OF  MISSIONS 

erary  work  has  been  accomplished,  one  strong  industrial 
station  formed  at  which  building,  carpentry,  engineering 
and  farming  are  taught,  and  four  churches  organized 
with  eighty  members  (1893). 

Before  Pearce  and  his  wife  founded  a  mission  (1881) 
among  the  Kabyles  of  Algeria,  there  was  not  a  Protes- 
tant missionary  to  Islam  between  the  Atlantic  and  Egypt 
or  from  the  Mediterranean  to  Stidan  and  Equatoria. 
Glenny  changed  that.  The  North  Africa  Mission  has 
established  stations  for  a  thousand  miles  east  and  west, 
and  has  sent  nearly  one  hundred  missionaries.  It  initi- 
ated others  who  work  independently.  It  stirred  other 
societies  to  despatch  still  other  missionaries  to  these 
spheres.  Though  it  is  still  the  day  of  small  things, 
much  seed=sowing  has  been  accomplished.  Excluding 
the  agents  and  colporters  of  the  Bible  Society,  the  North 
Africa  Mission  seems  to  have  eighty=six  foreign  mission- 
aries, thirteen  stations  and  seven  native  workers.  It 
mentions  no  communicants.  The  Gospel  of  John  has 
been  translated  into  Kabyle,  Matthew  into  Riff  and 
other  portions  into  Kabyle.  Large  tracts  in  North  Africa 
must  for  many  years  remain  unevangelized,  and  Sahara 
and  Sudan  are  fastnesses  of  intolerant  Islam,  "yet  when 
we  [Glenny]  compare  our  experience  with  a  few  years 
ago,  how  thankful  we  ought  to  be  that  the  country  is 
as  open  as  now". 

It  is  instructive  to  contrast  the  views  of  Gust  and 
Glenny  upon  the  results  of  Islam.  Gust  writes:  "Pagan 
and  Mahometan  Africans  are  described  for  the  benefit 
of  the  untraveled  home=public  as  sunk  in  every  kind 
of  debauchery,  disgusting  sin  and  degradation.  I  have 
visited  the  northern  region  of  Africa,  and  did  not  find 
it  so".  Glenny  avers  that  "we  find,  especially  in  coun- 
tries   under    Muhammadan    government,    the    grossest 


UNDENOMIKATIONAL  MISSIONS  523 

Oppression,  the  most  terrible  unrighteousness,  the  vilest 
immorality  .  .  .  The  impression  formed  on  my 
mind  by  traversing  four  hundred  miles  of  country  was 
to  deepen  my  feeling  of  the  utter  hopelessness  in  which 
the  followers  of  the  Prophet  are  sunk;  a  hopeless- 
ness that  enters  into  every  department  of  life,  reli- 
gious, political,  social".  This  view  is  that  of  the  ma- 
jority; but  Gust's  opinion  as  a  modifying  factor  is  not 
lightly  to  be  set  aside. 

In  i860  Maltzahn  wrote:  "Islam  has  long  been  under- 
mined. Now  it  appears  to  be  on  the  eve  of  general 
collapse.  All  that  formerly  constituted  its  glory  has  long 
left  it.  Political  power  has  become  a  laughing-stock. 
One  thing  only  seems  to  stay  the  collapse  —  fanaticism. 
A  remarkable  instance  of  this  decline  is  shown  by  the 
decrease  of  the  population.  Thus  the  population  of 
Katsena,  in  the  seventeenth  century  the  first  city  of 
Central  Sudan,  has  been  reduced  from  one  hundred 
thousand  to  eight  thousand". 

Though  all  that  has  been  accomplished  toward  the 
evangelization  of  the  peoples  of  North  Africa  is  nothing 
to  what  remains,  the  Kabyles  are  so  heterodox  Musul- 
mans  that  no  little  success  ought  to  be  won  among  them*. 
Sharp  (1894)  confessed  himself  "convinced  that  one  of 
the  greatest  works  of  contemporary  Christianity  is  being 
fulfilled  there  in  divers  ways  and  through  divers  agencies. 
.  .  .  Indubitably  it  is  a  great  wrong  to  insinuate,  as 
is  done  in  so  many  ways,  that  Christian  missions  have 
failed  in  Africa,  and  that  Muhammadanism  is  everywhere 
militant  and  triumphant.  The  opposite  is  the  truth. 
Throughout  Algeria,  Kabylia  and  Tunisia,  the  Christian 
church  and  school  are  supplanting  the  mosque  and 
mdrasa. 

♦The  French  (  ?  Swiss  ? )  Methodists  in  i887  inaugurated  a  Kabyle  mission. 


524  THE  EXPANSION  OF  MISSIONS 

The  Christian  and  Missionary  Alliance,  better  known 
as  Simpson's  Mission,  and  Taylor's  missions  introduced 
a  new  variety  of  self=supporting  missions.  The  Alliance 
made  a  beginning  on  the  Kongo  in  1884,  and  in  1890  had 
a  small  place  near  Vivi.  It  now  claims  nine  stations 
and  fiftyseight  missionaries.  The  missionaries  then  lived 
by  hunting,  smoking  the  flesh  of  game  and  selling  it  to 
the  natives.  This  left  little  if  any  time  to  learn  the  dif- 
ficult languages,  to  preach  or  to  translate. 

Shiloh  Mission  near  Bassa,  Liberia,  has  been  inde- 
pendently conducted  since  1885,  but  the  deeding  of 
the  property  in  1889  to  American  Episcopalians  ensures 
the  work  becoming  an  Episcopal  mission  at  the  death 
or  the  disablement  of  the  present  promoters.  It  is 
mainly  self-supporting,  and  defrays  its  additional  expenses 
by  the  sale  of  cassava,  coffee  and  other  products  culti- 
vated on  its  farm.  A  boarding-school  is  maintained; 
services  held,  chiefly  for  children;  and  work  done  among 
the  neighboring  heathen  as  circumstances  permit. 

Garenganze  or  Katanga  Mission  originated  in  1886 
with  Arnot.  Moffat  regarded  him  as  in  spirit  a  martyr, 
and  his  undertaking  as  a  noble  one.  Like  Livingstone 
a  Scot,  Arnot  is  in  some  respects  a  second  Living- 
stone. In  fact,  his  work  is  one  of  the  many  results 
of  Livingstone's  last  visit  home.  The  words  of  Living- 
stone, though  Arnot  was  very  young  when  he  heard  them, 
awakened  a  strong  desire  to  go  to  Africa.  This  never 
changed  nor  ceased,  but  grew  into  a  master  purpose. 
After  preparing  himself  in  the  carpenter-shop,  at  the 
forge  and  in  the  medical  school  he  reached  Natal  in  1881 
and  the  Rutsi  of  the  upper  Zambezi  exactly  a  year  later. 
Here  he  spent  nearly  two  years  in  such  Christian  endeav- 
ors as  lay  in  his  power,  and  Coillard  (1885)  derived 
advantage  from  them.     Then  he  completed  his  transcon- 


UNDENOMINATIONAL  MISSIONS  525 

tinental  journeyings  by  visiting  Benguela.  While  near 
Bailundu,  Msidi,  chief  of  Katanga,  sent  an  earnest  ap- 
peal that  white  men  come  to  Garenganze.  Arnot  had 
been  debating  whether  to  return  to  Zambezia  or  to  push 
out  to  the  southwestern  source=streams  of  the  Kongo. 
This  coincidence  closed  the  debate.  After  eight  and  a 
half  months  of  travel,  for  Msidi  lived  nine  hundred  and 
fifty  statute  miles  in  an  air-line  from  Benguela  and  eight 
hundred  and  fifty  from  Zanzibar,  Arnot  arrived  in  Feb- 
ruary, 1886.  It  will  be  seen  that  the  immense  distance 
from  the  coasts  and  the  peculiar  inaccessibility  of  Katanga 
from  the  Atlantic,  the  Kongo,  the  lakes  and  the  Zam- 
bezi involve  this  mission  in  greater  difficulties  of  com- 
munication and  consequently  in  larger  relative  expenses 
than  any  other  in  Africa.  It  is  hoped  that  the  Zambezi- 
Shire^Nyasa  route  may  yet  be  made  practicable,  for  this 
portion  of  the  journey  is  done  by  steam*boat  and  the 
remainder  of  the  route,  although  by  land,  is  less  than 
five  hundred  miles.  Msidi  was  then  independent  and 
powerful,  and  though  cruel  from  necessity  and  policy 
impresses  us  more  favorably  than  any  other  pagan  mon- 
arch in  Africa.  Arnot  gained  his  esteem  and  respect 
and  those  of  the  natives  to  a  remarkable  degree,  accom- 
plished much  pioneer  mission-work  in  two  years,  and 
planted  evangelization  on  a  lasting  basis.  The  decay  of 
Msidi's  power  (1889-91)  and  his  death  on  Dec.  20,  1891, 
brought  dangers  and  discouragements;  and  the  exercise 
of  authority  by  the  Belgians,  for  Katanga  lies  within  Bel- 
gian Kongo,  adds  new  difficulties;  but  the  position  is  im- 
proving. The  advantages  of  a  comparatively  healthy 
climate  and  of  a  naturally  superior  people  are  in  favor  of 
the  missionaries.  Their  future  depends  largely  on  their 
appreciation  of  the  just  requirements  of  their  friendly 
critics. 


526  THE  EXPANSION  OF  MISSIONS 

The  Salvation  Army  is  the  Jesuit  order  of  Protestant- 
ism. It  enjoys  the  military  advantages  of  the  papal 
militia  plus  the  personal  and  social  reinforcements  de- 
rived from  the  family  and  from  marriage.  It  has  re- 
gained the  compulsion  of  souls,  a  forgotten  factor  in 
Teutonic  Christianity,  and  has  in  largest  possible  degree 
availed  itself  of  the  service  of  woman.  But  its  missions 
among  Muhammadan  or  pagan  peoples  stand  on  sub- 
stantially the  same  level  as  those  of  the  Jesuit.  The 
Army  entered  Zululand  in  1888,  and  for  the  Zulu  its 
officers  became  Zulus.  The  Salvation  movement  in  the 
orient,  so  lauded  as  the  sole  model  for  missions,  employs 
mere  asceticism  as  its  main  means  to  master  barbaric  or 
semiscivilized  men.  The  Salvationist  must  leave  English 
dress  and  habits  behind.  Male  officers  evangelizing 
Zulu  villages  wear  red  jackets  bearing  the  words.  Salva- 
tion Army,  on  the  breast  in  Zulu ;  but  the  remainder  of 
the  costume  conforms  as  closely  to  native  fashion  as 
decency  permits.  Officers  even  discard  English  names 
and  assume  native  titles.  They  live  in  Zulu  huts.  They 
beg  food  from  door  to  door.  So  nearly  are  all  Salvation 
missions  self-supporting  that  on  the  average  these  mis- 
sionaries do  not  cost  the  London  headquarters  more  than 
$24  a  year.  They  go,  in  fifties  or  sixties  at  a  time, 
on  the  understanding  that  they  are  to  receive  no  salary 
and  never  to  return  home.  They  are  regarded  as  fakirs 
by  the  heathen.  Half  their  "converts"  apostatize.  In 
December,  1887,  the  Army  had  sixty*five  stations  and 
one  hundred  and  eighty-five  officers  in  South  Africa 
(including  St  Helena);  in  December  1894  it  numbered 
only  sixty-three  corps  and  one  hundred  and  ninety^four 
officers.  This  does  not  look  like  growth  and  success. 
Mr  Rhodes,  however,  discerns  a  possibility  of  their  work 
proving     advantageous,    and    promises    large    tracts    of 


UNDENOMINATIONAL  MISSIONS  527 

land.  The  Army  is  now  among  the  Chwana  and  has  a 
corps  at  Bulawayo,  Rhodesia.  Though  converts  are 
everywhere  used  as  missionaries,  it  seems  as  if  native 
agency  in  Africa,  if  employed,  avails  the  Army  little.  It 
appeals  to  the  emotions  rather  than  the  intellect,  and  is 
a  vast  organization  for  revivals.  Hence  backsliding 
and  desertion  occur  far  more  frequently  than  in  any 
other  religious  body.  Commissioner  Railton  "does  not 
question  that  a  great  deal  of  what  at  first  appears  to  be 
genuine  is  only  an  appearance.  Many  a  score  of  true 
penitents  turn  out  in  a  few  months  as  bad  as  ever". 
General  Booth  states  that  "great  numbers  fall  away". 
Non=Salvation  missionaries  complain  of  the  proselyting 
tactics  of  the  Army.  In  India  all  the  native  officers 
with  whom  Dr  Ashmore  talked  had  been  trained  in  mis- 
sion^schools  outside  the  Army,  or  connected  with  mis- 
sion^churches.  As  like  lines  are  followed  in  all  Army 
missions,  it  must  be  that  in  Africa  also  burnt  districts  of 
the  worst  sort  remain*. 

In  America  the  college  and  the  student  have  from 
the  first  been  foremost  in  missions.  Mills  at  Williams, 
Judson  at  Andover  and  other  students  at  other  colleges 
or  seminaries  awakened  the  American  churches  of  this 
century  to  their  interest  in  missions.  During  the 
seventy  years  between  the  haystack-meeting  and  the 
organization  of  Young  Men's  and  Young  Women's  Chris- 
tian Associations  in  the  colleges  the  students  formed  and 
supported  scores  of  societies  for  missions.  Under  the 
influence  of  the  revival  of  missions  between  1805  and 
1810  a  student  published  an  appeal  that  led  Scudder  to 
India  as  a  medical  missionary  (1819).  His  example 
caused    James    Brainerd    Taylor   to    devote    his   life    to 

*Cf.  Captain  Great  Heart  and  .  .  .  the  Salvation  Army,  in  The  Mis- 
sionary Review  of  the  World,  vol.  V,  no.  %  March,  1892.  The  Army  also  works 
among  the  Negroes  of  Jamaica  and  the  United  States. 


528  THE  EXPANSION  OF  MISSIONS 

Christian  service,  and  to  found  the  Philadelphia  Society 
at  Princeton.  This  took  the  lead  in  establishing  inter- 
collegiate associations  of  Christian  men  and  women. 
They  are  thus  the  child  of  missions  and  born  to  an  in- 
heritance in  missions.  They  took  up  the  work  of  the 
collegiate  mission^societies,  and  became  permeated  with 
the  spirit  of  missions.  In  1886,  at  the  first  conference 
of  students  at  Northfield,  Massachusetts,  one  hundred 
of  the  two  hundred  and  fifty  collegians  present  devoted 
themselves  to  missions.  Their  act  proved  to  be  the 
germ  of  the  voluntary  enlistment  of  thousands  of  colle- 
giate students  throughout  the  world.  The  Student  Vol- 
unteer Movement,  a  branch  of  the  Young  Men's  Chris- 
tian Association  and  its  affiliated  organizations,  has 
already  sent  nearly  twelve  hundred  missionaries  into  the 
foreign  field  and  under  the  control  of  churches  or  socie- 
ties. In  1888-92  Wishard  visited  the  missions  of  twenty 
countries,  including  Egypt.  Missionaries  everywhere 
performed  the  principal  part  in  the  extension  of  the 
Association  among  Christian  natives.  The  Tung^Chu' 
Association  of  Chinese  students  became  so  interested  in 
missions  that,  in  addition  to  meeting  monthly  to  study 
the  progress  of  Christianity  throughout  the  world,  they 
assumed  the  support  of  a  student  in  a  Natalese  school 
who  was  preparing  himself  for  missions  among  the  Zulu. 
Nothing  could  so  forcibly  accentuate  and  illumine  the 
brotherhood  of  Christendom  and  the  growing  smallness 
of  the  globe,  daily  dwarfing  more  and  more  into  an 
Arthurian  Table  Round  —  that  image  of  the  mighty 
world  —  ,  than  this  locking  of  hands  in  Christian  service 
on  the  part  of  Africa  and  China.  Had  the  Association 
accomplished  nothing  else,  this  would  have  justified  its 
existence.  But  in  1889  it  resolved,  not  to  send  general 
missionaries,   but  to  establish  itself  in  fit  foreign  fields. 


UNDENOMINATIONAL  MISSIONS  529 

As  the  Association  had  already  existed  in  Africa  for  many 
years  among  men  of  European  blood,  this  advance,  though 
naturally  affiliated,  should  not  be  confused  with  the  older 
work.  This  numbers  twenty=four  African  and  two 
Malagasi  Associations,  excluding  Dutch  Reformed  Asso- 
ciations in  Cape  Colony*.  The  new  movement  organizes 
and  trains  the  natives  whom  the  missions  have  brought 
into  Christianity.  It  is  of  course  not  meant  that  the 
church  fails  to  do  this;  but  only  that  the  Association, 
strictly  subordinating  itself  to  the  church  as  an  auxiliary 
to  its  missions,  promotes  special  v/ork  for  young  men  in 
non^Christian  lands.  The  British  associations  have  a 
representative  of  this  interest  in  Egypt;  South  Africa 
has  a  Student  Volunteer  Movement  or  Union;  and 
wherever  an  association  exists  to=day  missions  receive 
systematic  studyf. 

On  April  ist,  1891,  the  late  William  Mackinnon,  then 
president  of  the  Imperial  British  East  Africa  Company, 
Peter  Mackinnon,  T.  Fowell  Buxton  and  others  resolved 
to  establish  a  religious,  educational,  medical  and  indus- 
trial mission  in  Ibea.  They  chose  Dr  Stewart  of  Love- 
dale,  a  felloW'Worker  with  Livingstone  and  in  every  way 
exceptionally  qualified  by  Nyasan  pioneering,  as  its 
founder.  President  Mackinnon  gave  $10,000  from  his 
private  purse.  His  eleven  comrades  contributed 
$40,000.  The  plant  thus  represented  a  capital  of  $50,- 
000.  On  August  ist  Stewart  was  collecting  the  nucleus 
of  a  caravan  at  Zanzibar;  and   though  labor=troubles  — 

*See  Fifty  Years''  Work,  a  review  of  the  Associations  in  1894.  The  Antillean 
Associations  number  eight.  Africa  also  has  six  Young  Women's  Christian 
Associations. 

tMr  Douglas  M.  Thornton,  author  of  ^yrzVa  PFazV?';;^,  educational  secretary 
of  the  British  Student  Volunteer  Missionary  Union  and  fraternal  delegate  to  the 
Cleveland  convention  in  February,  189S,  intended  to  enter  Ai::Azhar.  the  fanatical 
Muslim  university  at  Cairo,  in  September  as  the  representative  of  the  Church 
Society  among  its  ten  thousand  students.     All  who  met  him  bid  him  God^speed. 

For  details  as  to  the  Student^Volunteer  Movement  among  American  Negro 
students  consult  The  Student  Missionary  Appeal,  pp.  159=167. 


530  THE  EXPANSION  OF  MISSIONS 

for  Africa  has  so  far  progressed  in  civilization  as  to 
"enjoy"  conflicts  between  wealth  and  wages  —  delayed 
preparations,  a  force  of  two  hundred  and  seventysthree 
carriers  marched  on  September  21st.  At  Kibwezi,  two 
hundred  miles  northwest  of  Mombaz,  the  natives,  long- 
ing for  protection  against  the  Masai,  their  dreaded  ene- 
mies, invited  Stewart  to  remain.  As  they  offered  land 
for  building  and  cultivation  and  proved  to  be  perfectly 
friendly,  he  decided,  after  examining  two  other  sites,  to 
do  so.  His  reasons  for  accepting  their  invitation  show 
what  a  backwoodsman  a  mission-founder  needs  to  be. 
Kibwezi  is  but  ten  days'  journey  from  the  coast  for 
maiUmen.  In  the  sixteen  days'  travel  for  laden  cara- 
vans this  means  a  saving  of  thirty-three /^r  ^^;//.  in  the 
cost  of  transportation.  The  situation  is  one  of  beauty 
and  rich  vegetation.  On  clear  mornings  the  snowy  crest 
of  KilimasNjaro  is  visible  fifty  miles  south.  Its  vast 
snow^mass  influences  the  climate  beneficially,  but  wher- 
ever there  exist  a  constantly  high  temperature  and  a 
powerful  sun,  there  must  always  be  more  or  less  likeli- 
hood of  fever.  This  liability  can  be  very  largely  less- 
ened by  good  food,  regularity  in  diet  and  work  and  the 
avoidance  of  needless  exposure  to  the  sun.  For  equa- 
torial Africa  the  climate  is  remarkably  healthy.  If 
ordinary  precautions  be  taken,  it  is  healthier  than  we 
could  expect  from  that  latitude.  Stewart  sees  no  reason 
why  women  should  not  enjoy  fair  health  at  Kibwezi. 
Though  1891  was  a  year  of  exceptional  rain,  only  one  of 
six  Europeans  died,  only  three  of  the  carriers.  The  sta- 
tion has  already  become  useful  as  a  sanitarium  for  dis- 
abled men  from  passing  caravans.  Though  the  day* 
temperature  rises  to  ninety  in  the  shade,  the  altitude, 
three  thousand  feet  above  sea-level,  causes  nights  so 
cool   that   mosquitoes  are  unknown  and  one  must  sleep 


UNDENOMINATIONAL  MISSIONS  53  I 

under  blankets.  The  soil  is  good,  easily  worked,  free 
and  with  any  quantity  of  accessible  lime;  the  supply  of 
excellent  timber  almost  limitless,  while  the  lack  of  it 
would  render  carpentry  —  the  most  needful  part  of  in- 
dustrial work —  nearly  impossible;  and  excellent  water 
abounds,  the  best  between  Mombaz  and  Uganda.  On 
December  7th,  accordingly,  Stewart  bought  five  hundred 
acres  of  arable  land,  forest  and  jungle  for  one  hundred 
and  sixty  yards  of  calico  and  certain  fathoms  of  brass 
wire. 

To  expect  the  accomplishment  of  much  actual  mis- 
sion-work yet  would  be  unreasonable.  Until  a  lan- 
guage be  acquired  and  reduced,  little  preaching  or 
teaching  can  be  directly  done.  Twice  each  Sunday,  by 
translation  from  English  into  Swahili  and  often  from  this 
into  Kibwezi,  a  few  of  the  most  elementary  truths  of 
Christianity  are  conveyed  to  the  dark  souls.  Though 
there  was  not  a  single  convert  in  June,  1892,  the  mis- 
sion had  won  the  confidence  of  the  people.  Perfect 
mutual  confidence  exists.  Some  of  the  natives  thought 
that  the  missionaries  came  for  reasons  utterly  different 
from  those  professed;  but  this  simply  shows  how  vast 
an  interval  separates  the  thought  of  the  African  from 
that  of  the  European,  and  how  alien  to  his  experience 
have  been  the  ideas  of  honesty,  industry  and  kindness. 
In  all  missions  the  first  stages  of  progress  are  invariably 
slow.  Long  patience  is  required  for  the  highest  results 
in  spiritual  fruit.  The  gospel  of  kindness  and  honest 
work  is  opening  these  hearts  and  minds  to  the  reception 
of  the  chief  message.  If  Sabbath-preaching,  school- 
teaching  and  trade=teaching  move  steadily  forward,  no 
prophet  is  needed  to  foretell  showers  of  blessing. 

There  is  no  reason  why  Kibwezi  should  not  grow  into 
more  than  a  mere  station.      It  lies  on  the  main  caravan 


532  THE  EXPANSION  OF  MISSIONS 

route,  which  is  also  the  shortest  and  healthiest  road  to 
Uganda.  When  the  Mombaz  and  Lake  Victoria  railway 
becomes  a  fact,  the  line  should  pass  quite  close  to  the 
mission.  For  several  years  the  chief  effort  will  be  con- 
centrated on  Kibwezi,  but  1905  may  see  missionaries 
settled  at  Machako,  one  of  the  rejected  sites,  eight  days 
further  inland  and  five  thousand  feet  above  tide-water. 
The  district  was  foreordained  as  a  sanitarium  and  a  site 
for  a  European  colony.  Another  natural  and  probable 
extension  is  a  northward  movement  among  the  Galla 
beyond  Tana  River.  We  may  discern  the  finger  of  God 
pointing  thither.  From  the  north  Krapf  in  1838,  the 
Hermannsburg  Society  in  1858  and  the  American  Mis- 
sionary Association  in  1881  attempted  to  reach  the 
Galla.  Providence  perhaps  intends  to  bring  this  to  pass 
from  the  south.  In  1888  an  Arab  slave-dhow  containing 
many  Galla,  most  of  them  mere  children,  was  captured 
off  the  eastern  coast.  In  August  1890  forty=two  boys 
and  twenty^two  girls  were  sent  to  Lovedale.  The  Free 
Presbyterians  of  Scotland  have  spent  over  $15,000  on 
their  education,  for  the  divinely  appointed  field  of  these 
waifs  lies  among  their  countrymen.  If  but  thirty  of  the 
young  men  and  women  turn  out  fairly  useful  agents, 
they  should  be  equivalent  to  sixty  white  workers.  This 
would  prove  no  small  force  with  which  to  push  into  a 
region  almost  untouched  by  missions.  Kibwezi  should 
be  both  a  strategic  center  and  a  source  of  spiritual  states- 
manship. 

The  East  Africa  Mission,  despite  its  newness,  re- 
wards study  of  its  methods  and  their  results.  It  offers 
the  best  example  of  commercial  enterprise  and  scientific 
system  afforded  by  any  African  mission.  It  is  worth 
while  to  know  how  so  great  success  was  attained  in  a 
single  year.     The  open  secrets  are  these:     No  time  was 


UNDENOMINATiUXAL  MISSIONS  533 

lost  in  Africa  in  considering  how  to  proceed.  Mackin- 
non  and  the  committee  supplied  men  and  means  in 
abundance.  While  they  made  it  feasible  to  push  the 
general,  preliminary  work,  Stewart  devoted  three  months 
to  choosing  his  staff  and  procuring  his  equipment.  Since 
the  mission  is  not  evangelistic  alone,  but  educational, 
industrial  and  medical,  it  required  a  fourfold  larger  and 
more  varied  outfit  as  well  as  a  larger  force.  Its  backers, 
though  expecting  to  spend  $20,000  the  first  year,  ex- 
pended $25,000.  To  quote  only  one  item,  native  food 
and  labor  at  Kibwezi,  on  account  of  the  large  number 
of  caravans,  cost  four  times  as  much  as  at  Nyasa.  But 
the  committee  with  acumen  and  generosity  held  the 
financial  cable  firm,  and  freed  the  strength,  time  and 
thought  of  the  missionaries  for  their  true  task. 

New  Year's  Day,  1894,  brought  a  glad  new  year  to 
missions  in  Cape  Colony.  The  Cape  General  Mission, 
founded  in  London  on  March  12th,  1889,  amalgamated 
with  the  Southeast  Africa  Evangelistic  Mission.  The 
consolidated  societies  took  the  name  of  the  South  Africa 
General  Mission,  and  united  the  fields  and  the  function 
of  each  of  the  parent  bodies.  The  new  organization, 
strictly  speaking,  is  a  society  of  domestic  rather  than 
foreign  missions.  It  operates  not  only  among  the  col- 
ored populations  but  upon  the  colonists  and  other 
European  residents.  But  the  missionaries  and  their 
home-supporters  are  so  predominantly  British  that  the 
work  is  virtually  one  of  the  foreign  missions  of  Britain  as 
well  as  a  home=mission  of  the  Christians  of  Cape  Colony. 
Since  September  5th,  1889,  the  force  has  grown  from  six 
to  eightyssix,  two  thirds  of  whom  are  women,  and  the 
annual  income  has  risen  to  $25,000.  Fourteen  of  the 
workers  are  at  the  Cape  Town  Nurses'  Home,  sixteen 
at  Johannesburg,  in  not  a  few  respects  the  most  difficult 


534  THE  EXPANSION  OF  MISSIONS 

of  African  fields.  Better,  however,  tiian  any  augmenta- 
tion of  funds,  expansion  in  spheres  of  missions  or  multi- 
plication of  workers  is  the  increase  in  spirituality.  The 
threefold  aim  of  evangelizing  the  heathen,  rousing  the 
church  to  holier  life  and  aiding  missions  already  in  exist- 
ence seems  to  be  receiving  realization.  The  publications 
accentuate  the  spiritual  side  of  mission^work.  The 
society  has  missions  in  almost  every  state  of  South  Africa. 
Coillard,  no  incompetent  judge,  regards  "the  rapid  ex- 
tension in  so  short  a  time  [six  years]  as  truly  won- 
derful". Basutuland,  Cape  Colony,  Grikwaland,  Natal, 
Pondoland,  Swaziland,  Transkei,  Transvaal  and  Zululand 
have  been  invaded.  Aggressive  religious  activity  is  di- 
rected to  the  Muhammadan  Malays  of  Cape  Town;  at 
sailors  and  soldiers,  police,  post^men  and  railroaders; 
city  slums  and  country  infernos;  Africans  and  Euro- 
peans; blacks  and  whites;  Jews,  Kafirs,  nominal  Chris- 
tians and  Zulus;  in  short,  toward  all  classes  and  condi- 
tions of  Christless  men  between  the  Cape  and  the  Zam- 
bezi. Nor  is  industrial  and  medical  work  neglected,  for 
a  model  farm  near  Pretoria  is  mentioned,  and  nursing 
the  sick  and  visiting  the  lepers  are  parts  of  the  regular 
routine.  Under  the  wise  and  magnetic  leadership  of 
Andrew  Murray,  author  of  religious  works  possessing 
spiritual  unction  and  vital  Christliness,  pastor  of  a  Dutch 
Reformed  church  in  Wellington,  Cape  Colony  and 
president  of  the  mission,  this  Anglo=African  enterprise 
employs  about  every  means  for  saving  men  that  the 
church  and  secularism  have  ever  devised.  The  stress 
laid  on  preaching  the  gospel,  on  the  presence  of  the  Holy 
Spirit  and  on  simple,  scriptural  Christianity  arouses  hope 
as  to  the  future  of  the  colonial  church. 

Zambezi   Industrial   Mission   is    another   English  en- 
deavor.      Only    five    years    old,    for    the    missionaries 


THE    REVEREND    ANDREW    MURRAY 


UNDENOMINATIONAL  MISSIONS  535 

did  not  set  out  before  April  of  1893,  it  must  be  distin- 
guished from  the  Evangelical  Zambezi  Mission.  The 
latter  is  the  work  of  the  French  Presbyterians  among 
the  Rutsi  of  the  upper  Zambezi;  the  former,  that  of 
Britons  representing  no  church  and  settling  among  the 
southern  Ngoni  on  the  Shire  uplands  between  Lake 
Nyasa  and  Zambezi  River.  Two  of  the  three  men  were 
accompanied  by  their  wives,  a  fact  indicative  of  belief  in 
the  coolness  and  healthiness  of  the  climate.  The  mis- 
sion, it  is  claimed,  will  be  conducted  on  the  most  prac- 
tical lines,  whatever  these  unknown  quantities  maybe; 
and  each  station  is  to  support  itself  by  means  of  coffee^ 
plantations  as  early  as  the  end  of  the  third  year  after 
the  date  of  opening.  Such  assertions  give  ground  for 
anxiety  as  to  the  permanence  of  the  work*. 

Sudan  Pioneer  Mission,  though  now  partly  controlled 
by  the  Church  Society,  originated  in  the  American 
branch  of  the  Christian  Association.  Its  non=denomina- 
tional  history  is  a  sad  story  of  zeal  without  knowledge. 
In  1889  the  spiritual  destitution  of  Sudan,  where  there 
is  a  population  of  possibly  sixty  millions  without  one 
Christian  missionary,  was  presented  by  an  English  pro- 
moter of  missions  to  American  Christians  and  especially 
to  the  Young  Men's  Association  in  Kansas  and  Nebraska. 
In  each  state  twenty  men  volunteered  as  Sudanese  pio- 
neers; and  in  every  town  where  a  meeting  was  held  a 
branch  of  the  mission  was  founded.  The  larger  colleges 
and  cities  of  Kansas  were  afterwards  visited,  and  some 
of  the  large  towns  in  Arkansas,  Illinois,  Indiana,  Min- 
nesota and  Wisconsin.  Several  young  men  from  the 
Association  at  St  Paul,  Minnesota,  and  thirty  Negroes 
from  the  south  offered  themselves.  In  1890  King- 
man   accompanied    Wilmot^Brooke    and   his  party   from 

♦Zambezi  Industrial  Mission  Paper,  October  1896. 


536  THE  EXPANSION  OF  MISSIONS 

England  as  far  toward  Sudan  as  Liberia;  and  a 
corps  of  eight  Americans,  including  two  men  and 
two  women  from  the  St  Paul  Association  who  went 
with  the  van  of  an  ''Upper  Kongo  Mission=Colony", 
sailed  separately  from  America  to  Africa.  The  entire 
force  went  in  faith  without  other  support  than  that 
which  it  supposed  the  Scriptures  to  pledge.  The  mission 
is  sustained  by  voluntary  contributions,  and  the  mission- 
aries receive  no  stipulated  salary.  When  the  inevitable 
illnesses  of  tropical  Africa  occurred,  the  lack  of  means 
and  medicine  involved  needless  loss  of  life.  Self=sacri- 
fice  may  be  magnificent,  like  the  charge  of  the  British 
brigade  at  Balaklava,  but,  unless  it  justify  itself  to  men 
who  are  as  wise  as  zealous,  it  is  not  war.  The  world 
wonders,  yet  it  knows  that  some  one  blundered.  The 
church  marvels  at  the  heroism  of  these  Sudanese  pio- 
neers, whom  it  would  gladly  crown  as  martyrs  did  not  jus- 
tice forbid;  but  it  mourns  over  this  fanatical  man- 
slaughter  for  which  someone  stands  morally  responsible. 
Africa  can  not  be  conquered  for  Christ  through  such 
measures  or  methods.  The  survivors  are  attempting 
from  regions  behind  Freetown,  Sierra  Leone,  to  reach 
West  Sudan,  nominally  a  Muhammadan  region,  where,  it 
is  said,  the  missionaries  are  to  adopt  the  costume  of 
Islam.  But  it  will  be  many  years,  if  ever,  before  they 
can  plant  a  station  in  the  dark  forest^tract  between  the 
Kongo  and  Welle  Rivers.  This  is  the  Ultima  Thule 
of  the  Sudan  mission;  but  the  only  part  of  the  venture 
that  looks  at  all  hopeful  is  that  under  the  aegis  of  the 
Anglican  church. 

The  World's  GospeUUnion,  as  this  society  is  now 
called,  has  entered  Marocco.  Here  also  are  a  Central 
and  a  South  Marocco  Mission.  The  Open  Plymouth 
Brethren   and   other   non^denominational  workers  are  in 


UNDENOMINATIONAL  MISSIONS  537 

Algeria.  Still  other  small  societies  work  in  Tunis.  The 
Bundes  Conference  of  American  Mennonites  in  the  Da- 
kotas,  Kansas,  Minnesota  and  a  few  other  western  states 
has  missionaries  somewhere  in  Africa,  but  no  information 
can  be  obtained.  The  Mennonites  ought,  perhaps,  to 
have  been  mentioned  among  Baptist  denominations. 


II 

Liter  a  ry  A  uxilia  ries 

Second  only  to  the  spoken  preaching  of  the  gospel 
stands  the  silent  preaching  of  the  Scriptures.  The  book 
can  go  where  the  man  may  not  enter.  Hence  the  hun- 
dred agencies  for  the  publication  and  distribution  of  reli- 
gious literature.  The  Religious  Tract  Society  ranks 
first  in  age  (1799)  and  foremost  in  activity  among  such 
auxiliaries  of  African  missions.  From  it  sprang  the  first 
society  for  universal  distribution  of  the  Scriptures.  The 
older  organization  affords  advantages,  otherwise  unat- 
tainable, to  almost  every  missionary  and  society  for  mis- 
sions throughout  the  world.  The  publications  that  it 
either  fosters  or  renders  possible  speak  two  hundred 
and  fifteen  languages.  Thirty=four  of  these  are  African, 
one  is  M^lagasi.  As  its  work  is  typical  of  that  of  all 
publication  or  tract  societies,  a  description  of  its  methods 
may  represent  those  of  its  associates. 

The  professed  object  of  this  society  is  to  publish  and 
scatter  Christian  literature.  It  accomplishes  this  end 
through  colporters,  grants  to  societies  for  religious 
literature  or  for  missions,  and  special  agents.  Wherever 
practicable,  it  works  through  scholars  and  translators  on 
the  field.  It  gives  about  $100,000  annually  to  missions. 
It  employs  its  grants  to  stimulate  liberality.     It  generally 


538  THE  EXPANSION  OF  MISSIONS 

meets  only  from  one  to  three  fourths  of  the  expense.  This 
Pearson  method  obliges  others  to  give,  and  sends  such 
books  as  Mo7'e  about  Jesus  to  the  Kongoans  in  their  own 
language.  The  great  mission^^societies  acknowledge  the 
advantage  and  need  of  Christian  literature  in  their  fields; 
but  it  is  not  always  feasible  to  gain  the  ablest  and  worthi- 
est men  for  it.  For  the  society  to  share  directly  in  the 
literary  preparation  of  the  periodicals  that  preach  Chris- 
tianity is  rare;  but  if  it  withdrew  aid,  the  bulk  of  this 
activity  would  cease  or  suffer  permanent  crippling.  The 
society  develops  this  department  through  gifts  of  money; 
grants  of  electrotypes  or  the  sale  of  them  at  nominal 
prices;  above  all,  through  grants  of  enormous  quantities 
of  printing^paper.  It  sends  Christianity  to  many  through 
its  ability  to  endow  missionary  editors  and  mission:=pub- 
lications  with  blank^^paper!  In  so  doing  it  fires  no 
blank:=cartridges,  for  by  this  instrumentality  it  aids  in 
creating  the  extensive  Christian  literature  of  Madagas- 
car. Among  the  literary  gifts  bestowed  by  this  society 
on  African  missions  may  be  specified  the  New  Testament 
in  Arabic,  with  annotations  and  paragraphs;  Filgri?n's 
Pi^og7^ess  {which  has  done  more  than  any  other  book  ex- 
cept the  Bible  for  the  evangelization  of  men),  in  Amha- 
ric,  Fanti,  Kafir  and  Malagasi;  a  hymn=book  inChwana; 
an  Arabic  edition  of  The  Silent  Comforter,  published  at 
Cairo;  an  Arabic  series  of  four^page  tracts,  consisting 
of  Scriptural  passages  on  the  basic  truths  of  Christianity 
and  intended  for  circulation  among  Muhammadans;  a 
dictionary  of  the  Bible,  a  hymn=^book  with  the  tonic 
sol'Ja  notation  and  a  new  edition  of  Pilgrim's  Progress 
for  the  Sutu ;  Line  upon  Line  and  Peep  of  Day  for  the 
Kongo;  and  a  catechism,  a  life  of  Luther  and  a  volume 
of  sermons  for  Madagascar. 

The   British   Bible^Society   circulates  the   Scriptures, 


UNDENOMINATIONAL  MISSIONS  539 

minus  the  apocryphal  books,  without  comments  or  notes. 
It  entered  Africa  in  1806  when  it  made  a  grant  for  British 
settlers  at  Cape  Colony,  and  attempted  to  reach  the  Khoi= 
Khoin  as  well  as  the  Dutch,  English  and  French.  The  suc- 
ceeding ninety  years  tell  one  story  of  constant  enlarge- 
ment and  almost  uniform  success.  To  commemorate 
the  abolition  of  slavery  in  the  empire,  the  society  gave 
one  hundred  thousand  New  Testaments  to  Negro  freed- 
men  who  could  read  or  were  heads  of  families  (1836). 
The  jubilee  of  the  society  was  celebrated  in  Africa  as 
well  as  in  other  countries  (1853).  It  has  published  the 
Scriptures  in  whole  or  part  in  sixty^eight  of  the  languages 
spoken  in  Africa;  planted  auxiliaries  in  Cape  Colony, 
Gambia,  Lagos,  Malta,  Mauritius,  Natal,  Orange  Free 
State,  Sierra  Leone,  St  Helena  and  Transvaal;  and  em- 
ploys colporters  in  the  Azores,  Egypt,  Madeira,  Mau- 
ritius and  North  Africa,  with  Bible-women  in  the  Sey- 
chelles. In  1896  its  Bible==women  for  Egypt  numbered 
twenty,  for  Mauritius  and  the  Seychelles  five,  while  in 
Africa  at  large  it  had  sixty=^three  zenana^visitors,  in 
Madagascar  only  twenty.  Malta  long  remained  the  base 
of  operations  for  Egypt  and  North  Africa.  Arabic,  Ber- 
ber, Koptic  and  Ethiopic  versions  were  distributed 
thence;  and  though  efforts  in  North  Africa  were  circum- 
scribed, they  did  not  fall  resultless.  To-day,  however, 
Alexandria  forms  the  head==quarters  for  an  Egyptian 
agency  whose  sphere  includes  Arabia,  Egypt  and  Syria. 
Aden,  Cairo,  Massawah  and  Port  Said  are  among  its 
depots.  In  South  Africa  the  colonial  auxiliaries  of  the 
British  Society  numbered  one  hundred  and  fifty  in  1890. 
In  West  Africa  the  English  organization  itself  has  depots 
in  Angola,  the  Azores,  Christiansborg,  Lagos,  Madeira 
and  Sierra  Leone. 

The   preparation   and   sowing   of   Christian  literature 


540  THE  EXPANSION  OF  MISSIONS 

have  ever  held  a  foremost  place  as  evangelizing  agen- 
cies. The  object  is  so  to  present  spiritual  truth  as  to 
attract  notice,  kindle  thought  and  spur  conscience  in 
men  not  personally  accessible;  and  to  guide  inquirers. 
Construction,  not  destruction,  is  the  aim.  The  evangel- 
istic publications  include  tracts  in  simple  style,  stating 
a  single  Scriptural  truth  with  personal  emphasis;  books 
explaining  the  Bible  or  Christian  truths;  and  periodi- 
cals. Publications  for  the  use  of  the  missionary  as  a 
pastor  in  distinction  from  his  functions  as  an  evangelist 
comprise  general  literature  and  text^books  in  theology 
and  others  of  the  higher  branches.  As  the  distribution 
of  the  Bible  and  literature  plays  so  great  a  part  in  Prot- 
estant missions,  a  role  long  envied  by  the  missioners  of 
Rome  and  henceforth  to  be  more  and  more  followed  by 
them,  it  is  imperative  upon  the  student  of  African  mis- 
sions to  understand  the  detail,  method  and  routine. 

The  agents  of  Bible=distribution  consist  of  individu- 
als, miscellaneous  organizations,  mission^societies  and 
societies  formed  specifically  to  edit,  distribute,  translate 
and  publish  the  Scriptures.  Couriers  or  dragomen  along 
the  Mediterranean  or  on  the  shores  of  the  Nile  will 
gratefully  show  the  Testament  that  the  Christian  mer- 
chant or  traveler  has  quietly  put  into  their  hands.  The 
Christian  Association  and  the  tract^societies  often  make 
Bible^distribution  a  special  feature,  and  accomplish  not 
a  little.  The  mission=societies,  especially  in  the  earlier 
period  of  Bible^distribution,  often  hold  a  place  more 
prominent  than  that  of  the  Bible^societies  themselves. 
The  native  evangelist,  pastor  and  teacher  are  distribu- 
tors perforce.  These  are  sometimes  quite  the  only 
agents,  the  superintendent  of  a  Bible-society  finding  that 
he    can    work    through   them   at   less  expense  yet  with 


UNDENOMINATIONAL  MISSIONS  54I 

larger  effectiveness.  But  the  great  Bible:^distributor  is 
the  Biblessociety. 

The  leading  organizations  hold  that  their  purpose  is 
not  merely  to  bring  the  Scriptures  within  reach  of  every 
accessible  Muhammadan  and  pagan  in  Africa  but  to  en- 
sure proper  use  of  them.  Since  men  value  property  in 
proportion  to  its  cost,  to  sow  Bibles  broadcast  was  to 
provoke  contempt  for  Christian  literature  as  the  sacred 
pages  were  defiled  and  disfigured.  The  better  to  exer- 
cise a  beneficial  influence  the  societies  generally  sell 
rather  than  give;  but  their  prices  are  so  low  that  many 
sales  are  little  more  than  grants.  In  missionary  lands 
the  day=wage  of  a  laborer  often  sets  the  gauge  for  the 
price.  The  societies  confine  themselves  to  circulating 
the  Bible  either  in  integral  portions  or  as  a  whole.  They 
hold  to  independence,  but  their  catholicity  renders  them 
an  international  force,  a  pansdenominational  factor  in 
promoting  the  federation  of  Christendom  in  Christian 
activities.  They  choose  fields  according  to  a  previous 
occupancy  of  them  by  a  mission^society  or  according  to 
special  circumstances.  American  mission-societies  usu- 
ally look  to  an  American  Bible==society,  English  associa- 
tions to  a  British  organization,  Scotch  bodies  to  a  national 
society  in  Scotland,  and  so  on.  When  a  missionssociety  of 
one  nationality  occupies  a  territory  that  is  or  becomes  the 
natural  sphere  of  a  Bible=society  representing  a  second 
nationality,  the  society  for  missions  generally  turns  to- 
ward its  native  land  for  such  assistance  as  it  may  need 
from  a  society  for  the  Scriptures.  The  United  Presby- 
terian missionaries  in  Egypt  being  Americans  and  Egypt 
having  virtually  become  a  British  province,  the  Presby- 
terian missionssociety  would  not  unnaturally  prefer  to 
deal  with  an  American  Bible=society. 

The  first  foreign  efforts  of  Bible=societies  transpired 


542  THE  EXPANSION  OF  MISSIONS 

through  mission^societies.  The  former  at  first  simply 
distributed  through  the  latter,  but  gradually  assumed 
the  publication  of  missionary  versions.  If  a  society 
sustaining  missions  in  Sudan  desires  a  version,  it  ar- 
ranges with  a  Bible^society  that  the  former  shall  set  a 
missionary  or  several  missionaries  at  translation,  while 
the  latter  generally  takes  their  expenses.  The  version 
is  printed  in  Africa,  if  good  binderies  and  presses  be  ac- 
cessible, or  at  home.  The  British  Bible^Society,  e.  g.^ 
printed  its  Malagasi  version  in  Madagascar  (1831,  1834 
and  1861).  The  translation  becomes  the  property  of  the 
society  incurring  the  expense,  and  each  regards  the 
rights  of  others.  In  the  case  of  the  Turkish  version, 
which  circulates  in  Osmanlisspeaking  populations  of 
Africa,  several  Bible^societies  divide  the  expenses  and 
privileges.  As  a  rule  each  Bible-society  assists  all 
others. 

Distribution  is  accomplished  through  colporters, 
depots  and  readers.  Organization  and  system  are  car- 
ried to  a  remarkable  degree  of  efficiency.  Comity  is 
practiced  to  the  fullest  extent  that  the  present  circum- 
stances and  provisional  conditions  of  missions  render 
feasible.  An  agent  is  stationed  at  such  commanding 
capitals  as  Cairo,  Cape  Town,  Tananarivo  or  Zanzibar. 
He  informs  himself  upon  the  needs  of  his  assigned  sphere 
of  interest;  arranges  affairs;  clasps  hands  with  Christian 
workers;  watches  for  openings;  and  stands  ready  to 
seize  opportunities  for  increasing  the  circulation  of  the 
Scriptures  and  universalizing  knowledge  of  them.  He 
establishes  Bible=depots  in  all  considerable  towns,  and 
these  salesrooms  and  storage-stations  serve  as  centers  of 
influence.  Since  Bible-work  inevitably  merges  into  mis- 
sions, one  of  the  great  Bible^societies  has  surrendered  the 
position   that  mere   distribution   comprises   all   its  func- 


UNDENOMINATIONAL  MISSIONS  543 

tions.  Multitudes  of  people  unable  or  unwilling  to  read, 
especially  in  Egypt  where  eye=diseases  prevail,  were 
aroused  by  Bible=readers  to  interest  in  the  Scriptures 
and  to  a  wish  to  own  them.  Mission^societies  found  it 
impracticable  to  provide  such  workers.  Hence  the  ac- 
ceptance of  professional  Bible=readers  as  legitimate 
agents  of  Bible=societies;  hence  their  preaching  and 
teaching  as  virtual  lay-missionaries.  But  the  colporter 
makes  the  mainstay  of  the  Bible=society. 

There  is  scarcely  a  country  where  the  hamlet  as  well 
as  the  town  remains  outside  the  allotted  field  of  an  indi- 
vidual colporter.  He  is  generally  a  plain  man,  chosen 
for  his  ability  in  Christian  diplomacy  and  his  capacity  to 
rub  shoulders  with  men.  He  must  be  harmless  as  the 
dove,  yet  wiser  than  the  serpent.  He  gains  access  to 
places  none  other  can  enter.  More  than  the  preacher 
or  the  teacher  he  reaches  bitter  opponents  of  Christian- 
ity. His  attempt  to  put  the  Bible  into  the  hands  of 
every  person  who  will  read  or  study  it  compels  him, 
though  not  expected  to  preach  or  teach  and  though  dis- 
couraged from  discussing  doctrines  or  rites,  to  explain 
the  Book.  Some  of  his  arguments  with  infidels,  Jews 
and  Muslims  would  not  discredit  theological  professors. 
His  activity  is  necessarily  restricted  to  lands  enjoying 
settled  government  or  tolerating  Christianity;  but  even 
here  he  meets  with  experiences  as  thrilling  as  any  in  the 
history  of  missions.  North  and  South  Africa  have  so 
far  afforded  the  chief  scope  for  his  enterprise;  but  as 
social  conditions  improve  in  tropical  Africa,  he  will  move 
from  north  and  south  upon  the  equator.  He  is  accom- 
plishing an  achievement  unsurpassed  in  importance  by 
that  of  any  other  African  missionary. 

The  Trinitarian  Bible^Society  works  chiefly  in  papal 
lands  or    among  Christians    using    the   Roman  or   Vul- 


544  THE  EXPANSION  OF  MISSIONS 

gate  version.  Thus  the  French,  Portuguese  and  Span- 
ish possessions  in  Africa  fall  within  its  domain.  It  has 
prepared  Portuguese  and  Spanish  versions  from  the 
original  texts,  and  printed  Salkinson's  Hebrew  transla- 
tion of  the  New  Testament.  Of  this  it  circulated  one 
hundred  thousand  copies  within  three  years  among  Jews 
throughout  the  world,  including  those  of  Africa.  So  far 
as  feasible  the  society  avoids  colportage,  distributing 
mainly  through  the  agents  of  other  organizations. 

The  American  Bible^Society  opened  its  African  cam- 
paign in  1836.  Few  agencies  reach  such  a  multitude  of 
languages  and  races  as  does  its  Levantine  post.  It 
works  both  through  colporters  or  special  agents  and 
through  Bible^societies  or  mission=societies.  It  has  pre- 
pared special  versions  of  the  whole  Bible  in  Arabic  and 
Turkish;  printed  the  entire  Scriptures  in  Zulu;  and  pub- 
lished parts  of  them  in  Benga,  Dikele,  Grebo  and  Pon- 
gwe.  It  also  circulates  a  Hebrew^Spanish  version  in 
the  Levant,  whose  inhabitants  include  the  Jews  of 
Egypt.  Alexandria  is  a  subagency,  Assiut  its  most 
southern  outpost.  The  subordinates  devote  themselves 
not  only  to  Bible^^work  but  to  education  and  missions. 
In  this  they  follow  Isaac  G.  Bliss,  their  grand  exemplar, 
chief^agent  for  the  society  in  the  Levant  from  1857  to 
1889.  It  was  his  desire  to  push  Bible-work  into  Africa's 
very  heart. 

The  National  Bible-Society  of  Scotland  distributes 
and  publishes  for  Africa  among  other  fields.  It  has 
published  an  Efik  version  of  the  whole  Bible  for  Old 
Calabar  and  the  New  Testament  in  Nyanja.  Though  it 
does  not  chiefly  act  through  special  agents,  its  colpor- 
ters have  been  mainly  instrumental  in  the  formation  of 
not  a  few  churches.  Its  preferred  method  is  that  of  co- 
operation with  mission=societies. 


UNDENOMINATIONAL  MISSIONS  545 

The  Association  for  Free  Distribution  of  the  Scrip- 
tures puts  forth  special  effort  for  Muhammadans.  It 
claims  that  to  give  to  them  instead  of  selling  is  an  abso- 
lute necessity.  It  also  includes  the  Zulu  in  its  opera- 
tions. The  annual  income  is  about  $2,000;  but  as  no 
agent  receives  pay,  a  large  circulation  has  been  attained. 

The  Pure  Literature  Society,  though  giving  libraries 
to  the  British  in  Egypt  as  well  as  to  colonists  elsewhere, 
makes  no  accessible  statement  that  would  justify  class- 
ing it  among  missionaries  to  African  natives,  whether 
black  or  white. 

Ill 

Medical  Mission-Societies 

In  medical  as  in  other  missions  among  Africans  the 
British  lead;  yet  it  was  Peter  Parker,  the  American 
medical  missionary  who  ''opened  China  at  the  point  of  a 
lancet",  that  also  inspired  Abercrombie  of  Edinburgh  to 
found  the  first  British  society  for  medical  missions;  and 
America  remains  the  foremost  nation  of  the  world  in 
this  cause.  Its  history  is  its  justification.  The  Edin- 
burgh and  other  societies  educate  and  encourage  Chris- 
tian physicians  to  settle  among  Christless  peoples,  and 
aid  as  many  professional  agents  at  mission=stations  as 
their  funds  permit.  Livingstone  was  a  member  of  the 
Edinburgh  Society;  and  as  a  memorial  to  this  medical 
missionary  it  erected  (1877)  a  training-school  for  mis- 
sionarysphysicians.  It  thus  gave  no  small  impulse  to 
medical  missions.  It  has  spent  thousands  upon  thou- 
sands of  dollars  in  grants  to  medical  missions  or  mission- 
aries for  instruments,  medicines  and  similar  objects.  It 
now  has  several  hundreds  of  representatives  in  foreign 
fields, 


54^  THE  EXPANSION  OF  MISSIONS 

The  Medical  Missionary  Association  of  England  pro- 
motes medical  missions  in  Africa,  if  not  directly,  yet  in- 
directly through  an  auxiliary  of  children.  This  supports 
cots  in  Egyptian  hospitals,  and  arouses  interest  among 
English  boys  and  girls. 

The  International  Medical  Missionary  Society  sends 
medical  missionaries  independently,  as  mission^societies 
find  themselves  unable  to  engage  more  than  half  of  its 
graduates.  It  thus  aids  and  reinforces  boards  of  mis- 
sions, the  more  so  that  the  men  and  women  representing 
it  are,  it  is  claimed,  to  stand  on  an  undenominational 
basis  and  to  support  themselves.  Its  three  years'  course 
costs  but  six  hundred  or  seven  hundred  and  fifty  dollars, 
and  it  grants  considerable  financial  assistance  to  needy 
students.  Between  1892  and  1895  it  received  four  hun- 
dred applications. 

The  American  Medical  Missionary  Society  at  Chicago 
had  representatives  in  Africa,  but  seems  for  several 
years  to  have  been  in  a  state  of  suspended  animation. 
Its  standard  was  so  high,  its  procedure  so  sound,  that  it 
is  desirable  that  it  revive.  The  International  Medical 
Missionary  and  Benevolent  Association,  superintended 
by  Dr  Kellogg  of  Battle  Creek,  Michigan,  conducts  The 
American  Medical  Missionary  College,  a  separately  incor- 
porated institution  in  Chicago  which  prepares  only  those 
who  have  consecrated  their  lives  to  medical  missions  and 
are  recommended  by  a  properly  constituted  mission^ 
board.  The  Association  has  for  years  had  a  sanitarium 
at  Cape  Town,  and  is  putting  two  self=supporting  mis- 
sionarysphysicians  into  the  district  between  Sierra  Leone 
and  the  Niger  sources.  At  least  this  is  the  information 
furnished.  The  Chicago  Medical  Mission,  it  is  interest- 
ing to  note  in  this  connection,  is  Africa's  gift  to  Darkest 
Chicago.      Messrs  Francis  and   Henry  Wessels  of  Cape 


UNDENOMINATIONAL  MISSIONS  547 

Town  founded  it  in   1893  by  a  gift  of  $40,000  to  the  As- 
sociation.    This  has  SeventhsDay  Baptist  affiliations. 


IV 

Organizations  Less  Directly  Profnotive  of  Missions 

The  Bible  and  Prayer  Union,  formed  in  Scotland  in 
1880  and  with  a  membership  of  about  five  thousand,  sup- 
ports Bible-women  and  missionaries  in  Belgian  Kongo, 
Marocco  and  Old  Calabar.  It  observes  the  tenth  of  each 
month  as  a  time  of  united  prayer  for  missions. 

The  International  Missionary  Union  is  an  organiza- 
tion of  returned  missionaries  whose  international  and 
pandenominational  affiliations  render  their  annual  meet- 
ing almost  an  ecumenical  council.  The  society  pro- 
motes cooperation  and  sympathy  on  the  foreign  field, 
and  discusses  in  America  the  principles  and  problems  of 
missions.  As  African  missionaries  are  among  the  mem- 
bers, the  results  of  the  sessions  make  for  the  advantage 
of  African  missions. 

The  Sunday-school  as  a  missionary  differs  from  ordi- 
nary Sunday-schools.  It  becomes  the  parent  of  a 
church.  It  is  often  the  only  available  evangelist.  By 
approaching  children  first  it  reaches  parents  who  would 
otherwise  remain  beyond  Christian  influence.  The  For- 
eign Sunday-School  Association  enumerates  Africa  as 
one  of  its  fields,  but  supplies  no  information  as  to  any 
African  activity. 

The  Bible  Lands  Missions'  Aid  Society,  formerly  the 
Turkish  Missions'  Aid  Society,  originated  in  1854  under 
the  Earl  of  Shaftesbury's  auspices.  C.  G.  Young,  a 
clergyman  in  northern  England,  had  been  greatly  im- 
pressed by  the  American  Congregational  missionaries  of 


548  THE  EXPANSION  OF  MISSIONS 

Constantinople.  He  urged  British  Christians  of  every 
church  to  unite  in  aiding  evangelical  missions  in  all 
Bible-lands.  Accordingly  the  new  and  undenomina- 
tional organization  based  itself  on.  the  resolution  that 
opportunity,  success  and  circumstance  "called  for  special 
effort  to  furnish  pecuniary  aid  for  the  wider  extension  of 
missionary  operations"  and  on  the  rule  that  its  "object  is 
not  to  originate  a  new  mission  but  to  aid  .  .  .  espe- 
cially that  carried  on  by  the  Americans".  This  large 
aim  has  been  largely  realized.  Missionaries  in  Egypt, 
no  less  than  in  other  Bible-lands,  have  borne  grateful  wit- 
ness to  the  importance  and  value  of  this  British  interde- 
nominational auxiliary  as  a  factor  in  the  evangelization 
of  the  orient.  During  the  civil  war  (1861=65)  in  the 
United  States,  which  so  seriously  crippled  the  financial 
resources  of  their  mission:^societies,  the  assistance 
afforded  was  especially  helpful  and  was  so  acknowledged. 
The  annual  income  now  averages  about  $7,500,  but  the 
ethical  worth  of  this  instance  of  Anglo-American  fellow- 
ship and  Protestant  union  is  not  to  be  measured  in 
money. 

The  Bible-Reading  Association,  an  English  society, 
specifies  British  Guiana  (Demerara),  South  Africa  and 
the  West  Indies  among  its  spheres,  but  does  not  state 
whether  it  works  among  the  black  populations. 

The  Inter^Seminary  Missionary  Alliance  consisted 
mainly  of  American  students  of  theology,  and  did  sub- 
stantially the  work  of  the  International  Missionary 
Union  and  the  Christian  Associations. 

General  councils  on  missions,  though  not  permanent 
organizations  but  temporary  reunions,  can  not  be  left 
out  of  account  as  forces  in  the  evangelization  of  Africa. 
The  conferences  at  New  York  on  May  4th,  1854  —  per- 
haps the  first  ever  held  —  ;  at  London  in  October  of  the 


UNDENOMINATIONAL  MISSIONS  549 

same  year;  at  Liverpool  in  i860;  at  Mildmay  Hall,  Lon- 
don, in  1878;  at  London  again  in  1888;  and  at  Chicago 
in  1893  brought  reinforcements  to  African  as  to  other 
missions,  and  proved  themselves  to  be  sources  of  power. 
This  is  especially  true  of  the  Centenary  conference  and 
the  Columbian  congresses.  African  missionary  societies 
ought  to  hold  ecumenical  conferences  every  five  years. 

The  Christian  Endeavor  movement,  though  the 
youngest,  is  perhaps  destined  to  become  the  greatest 
child  of  the  church.  It  boasts  fifty^two  thousand  socie- 
ties throughout  the  world  and  a  membership  of  three 
million  young  men  and  young  women*.  If  divinity^ 
schools  and  universities  are  to  furnish  the  future  leaders 
and  shepherds  of  the  church,  these  churches  within  the 
church  may  enlist  the  lay  workers  and  drill  the  recruits 
through  whom  the  mighty  army  of  the  church  militant 
can  march  to  the  grandest  conquests  for  the  cross  that 
Christendom  has  yet  known.  The  interest  of  these  soci- 
eties in  missions  was  born  with  the  first  society  (1881); 
and  the  initial  letters,  Y.  P.  S.  C.  E.,  of  their  full  name  have 
been  interpreted  as  meaning:  your  privilege  —  spreading 
Christianity  everywhere.  Secretary  Baer  states  in  reply 
to  an  inquiry:  "We  employ  no  missionaries  ourselves, 
but  work  through  existing  societies".  But  during  1893= 
94  they  gave  over  $350,000  to  missions  through  the 
boards  of  their  respective  churches,  and  inaugurated  a 
movement  for  missionary  extension  by  means  of  lectures 
from  authorities  and  specialists  as  to  missions.  It  was 
expected  in  1895  that  they  would  contribute  $1,000,000. 
In  Africa  itself  the  societies  number  thirty-nine,  in 
Madagascar  ninety=three.  Boers  and  Huguenots,  Kon- 
goans,  Liberians  and  Zulu  constitute  but  a  few  of  the 
African  Endeavorers  whose  enlistment  amazes  and  whose 

*  On  March  10,  1898  the  societies  numbered  52,717,  the  members  3,163,020. 


550  THE  EXPANSION  OF  MISSIONS 

endeavors  delight.  The  Antilles  and  their  black  no  less 
than  their  white  inhabitants  know  the  Young  People's 
Society  of  Christian  Endeavor,  which  is  here  represented 
in  sixty-nine  organizations;  and  it  flourishes  in  the  Afri- 
can Methodist  Episcopal  Church  of  America.  The  adop- 
tion of  the  movement  by  representatives  of  the  promi- 
nent boards  of  missions  has  been  enthusiastically  charac- 
terized as  second  to  no  event  of  missions  since  Mills  of 
Williams  College,  Massachusetts,  held  the  haystack 
missionary  meeting. 


CHAPTER  16 

THE    NEW   MISSIONARY:    PHYSICIAN,  FARMER, 
ARTIZAN 

Laborare  est  orare. 
A   medical  missionary  is  a  missionary  and  a   half;  or,  rather,   a 
double  missionary.  Robert  Moffat 

(  I  )    MEDICAL    MISSIONS.  THE   MISSIONARY=PHYSICIAN     IN    BAP- 

TIST, CONGREGATIONAL,  EPISCOPAL,  LUTHERAN,  PRESBYTERIAN,  ROMAN 
AND    UNDENOMINATIONAL    MISSION=^SOCIETIES.  SCENES    AT    A    MEDI- 

CAL  MISSION.  A    FEW     CONSEQUENCES.  GROUNDS     FOR    MEDICAL 

MISSIONS.  OPPORTUNITIES    AND    SUCCESSES     OF    THE    MISSION=PHY- 

SICIAN  (  II )    INDUSTRIAL    MISSIONS.  NEED     AND     SCOPE    OF     IN- 

DUSTRIAL  MISSIONS.  SOME   EMPLOYERS    OF    THE     INDUSTRIAL     MIS- 

SIONARY. EX     UNO     DISCE     OMNES.  ORIGIN     AND     GROWTH      OF 

INDUSTRIAL  LOVEDALE.  ITS  OBJECTS  AND    OUTREACH.  METHODS 

AND    SCOPE.  ORGANIZATION.  DEFECTS    AND    DRAWBACKS.  EDU- 

CATED   VS.    UNEDUCATED    KAFIRS.  A    DIFFERENCE    BETWEEN    THEM. 

EFFECTS    OF    LOVEDALE    ON    INDIVIDUALS.  RANK     OF    LOVEDALE     IN 

COLONIAL   EDUCATION.  IS    LOVEDALE'S    WORK    GENUINE    AND     PER- 

MANENT ?  EXPERIMENTAL  SCIENCE  AND  THE  WORKING  HYPOTHESIS. 

WHAT   RESULTS    FOR   CHRISTIANITY   AND    CIVILIZATION  HAS  LOVEDALE 
ACCOMPLISHED? 

I 

Medical  Missions 

In  1834  the  American  Board  sent  Parker,  a  Massa- 
chusetts Congregationalist,  to  China  as  a  medical  mis- 
sionary; and  shortly  after  the  London  Society  followed 
suit  by  dispatching  Hobson  to  Macao.  Congregational- 
ism in  America  and  Britain  was  the  first  Protestant  com- 
munion if  not  the  first  Christian  church  to  make  medi- 

551 


552  THE  EXPANSION  OF  MISSIONS 

cine  a  feature  in  missions.  To  this  extent  the  physician 
is  one  of  the  new  missionaries  of  the  last  sixty  years. 
For  Africa  1840  may,  perhaps,  be  indicated  as  an  ap- 
proximate date  for  the  modern  beginning  of  industrial 
and  medical  missions.  But  medical  missions  originated 
in  the  practice  of  Jesus  the  great  Physician;  the  twelve 
and  the  seventy  were  commissioned  no  less  to  heal  than 
to  preach;  and  Luke  the  beloved  physician  was  also  a 
missionary.  At  bottom,  therefore,  the  medical  mission- 
ary is  an  old  rather  than  a  new  missionary,  and  the  mod- 
ernness  of  medical  missions  consists  in  the  applications 
of  an  ancient  art  and  science,  especially  of  its  highest 
and  most  recent  developments,  to  evangelization.  Yet  it 
would  seem  as  if  the  church  did  not  realize  the  potency 
of  this  tree  of  life  whose  leaves  are  for  the  healing  of 
the  nations,  for  in  1893  the  unevangelized  world  had 
only  three  hundred  and  fifty=nine  fully  qualified  medical 
missionaries  or  about  one  physician  for  every  three  mil- 
lion patients.  The  American  Congregationalists,  Meth- 
odists and  Presbyterians;  the  Anglicans;  the  British 
Congregationalists;  the  Canadian  Presbyterians  and 
the  Established,  Free  and  United  Presbyterians  of  Scot- 
land appear  to  be  the  Protestant  churches  devoting  earn- 
est attention  to  medical  missions.  America  led  with  one 
hundred  and  seventy^three  missionary  physicians;  Britain 
followed  with  one  hundred  and  sixty  ==nine  more;  Canada 
had  seven;  and  Germany  claimed  three.  China  received 
one  hundred  and  twenty^six,  India  seventy-six  and  Africa 
forty^six  medical  missionaries*.  In  attempting  to  obtain 
information  as  to  the  medical  missions  of  Africa,  letters 
to  seventy=five  of  the  societies  working  there  received 
but  thirty-four  replies,  and  only  one  of  these  came  from 

*  The  Medical  Missionary  Record,  New  York,  1893.     But  Nassau  reported 
sixty  for  Africa  in  1893. 


THE  NEW  MISSIONARY  553 

a  papal  source.  Twelve  of  the  societies  answering  had 
neither  medical  mission  nor  medical  worker.  Of  the  re- 
maining twenty^two  organizations  one  was  distinctively 
a  society  for  medical  missions.  In  most  of  the  societies, 
however,  and  among  their  pioneers  are  and  have  been 
men  who  added  medical  training  to  their  theological  edu- 
cation. 

As  special  societies  for  educating  or  sending  medical 
missionaries  have  been  already  considered,  we  need  to 
note  their  work  in  the  African  field  as  agents  of  the  ordi- 
nary organizations  for  missions.  These  are  best  handled 
in  the  alphabetical  arrangement. 

The  American  Baptist  Missionary  Union  has  two  or 
three  medical  missionaries,  among  them  Sims  of  Leo- 
poldville,  who  has  not  only  proved  exceedingly  useful 
in  medical  work  but  has  distinguished  himself  by  his 
labors  in  several  of  the  languages  of  the  middle  Kongo. 
At  Banza-Manteke  after  a  thousand  conversions  the  mis- 
sionary was  immediately  thronged  with  patients.  For 
weeks  from  three  to  four  hundred  sick  received  medical 
aid.  It  was  not  medicine  but  conversion  that  brought 
these  patients.  As  the  natives  gave  up  fetiches  and 
belief  in  the  Satanic  origin  of  disease,  they  came  for 
medical  assistance  in  great  numbers,  thousands  of  cases 
being  treated  by  a  single  practitioner. 

The  American  Board  in  Zululand  long  considered 
medical  training  needless  on  account  of  the  accessibility 
of  British  and  Dutch  physicians. 

The  Baptist  Missionary  Society  of  England  states 
that  though  very  few  of  its  missionaries  are  fully  quali- 
fied medical  men,  nearly  all  have  some  knowledge  of 
medicine  and  minor  surgery. 

The  Basel  Society  had  two  medical  missionaries  on 
the   Gold   Coast,  both   almost  exclusively  occupied  with 


554  THE  EXPANSION  OF  MISSIONS 

medical  mission^work  and  with  giving  medical  aid  to  sick 
missionaries. 

The  Berlin  Society  had  not  sent  out  any  medical  men 
as  such,  but  its  missionaries  receive  a  brief  course  in 
medicine. 

The  Church  Missionary  Society  finds  East  Africa  a 
field  where  doctors  are  specially  needed  but  the  difficulty 
of  supplying  them  the  greatest.  Nine  medical  mission- 
aries had  been  sent  there  since  1875,  but  only  three  were 
at  work. 

East  London  Institute  sends  no  medical  missionaries, 
but  all  its  agents  have  to  do  medical  work,  and  several 
have  received  special  education  for  that  purpose. 

The  Episcopal  Society  has  had  eight  medical  mission- 
aries in  Liberia  from  1836  to  1886.  Doctor  Savage  be- 
came widely  known  as  a  scientist  of  recognized  ability. 
He  was  a  corresponding  member  of  several  scientific  so- 
cieties, and  gave  critical  attention  to  the  fauna  and  flora 
of  the  Grain  Coast. 

The  Finland  Society  requires  its  missionaries  to  take 
a  medical  course  before  it  sends  them.  They  are  in- 
structed in  the  treatment  of  ordinary  diseases  and  the 
use  of  the  less  dangerous  remedies. 

The  Hermannsburg  Society's  medical  missions  are  in 
their  incipiency,  but  a  brief  medical  course  is  always 
given  to  its  probationers.  In  its  African  field  no  special 
necessity  for  medical  work  appears.     [?] 

The  London  Society  sustains  two  medical  mission- 
aries. In  Madagascar  this  society  opened  medical  mis- 
sions as  early  as  1862.  In  1873  came  the  Royal  Medical 
College  with  forty^one  students,  a  hospital  for  eighty 
patients,  three  dispensaries,  fourteen  native  Christian 
women  in  training  as  nurses  and  ten  thousand  treat- 
ments   annually.     The    Tananarive    hospital     renewed 


DR    FELKIN 

Medical  Missionary,  Uganda,  1879 


THE  NEW  MISSIONARY  555 

operations  in  1881,  and  the  year  1886  saw  the  birth  of  a 
medical  missionary  academy.  At  Analekely  a  hospital 
was  opened  in  1864,  Doctor  Davidson  hoping  that  he 
could  educate  young  Malagasi  to  practice  medicine  as 
well  as  to  preach  the  gospel. 

The  Norse  Society  has  since  1876  had  two  doctors  in 
Madagascar  almost  continuously,  a  hospital  with  a  dis- 
pensary at  the  capital  and  a  small  dispensary  at  every 
station.  The  number  of  cases  at  the  Antananarivo  hos- 
pital has  reached  fifteen  thousand  a  year.  The  effect  of 
the  operations  for  eye^diseases  is  marvelous.  An  aged 
heathen  loaded  with  protecting  charms  came  to  the  ocu- 
list. After  the  operation,  when  he  perceived  that  he 
again  had  sight,  he  exclaimed:  "Henceforth  the  doctor 
shall  be  my  God".  The  physician  advised  him  to  go  to 
church.  When  he  came  thence,  he  cried:  "Now  I 
know  my  God  is  in  heaven".  The  society  has  also  a 
home  for  lepers  with  nearly  two  hundred  inmates  living 
in  model  houses  inside  the  same  inclosure.  These  and 
a  small  hospital  are  under  the  care  of  two  ladies  with 
medical  training.  In  1893  a  medical  man  was  to  be  sent 
there,  and  a  large  hospital  built.  At  the  same  place  the 
society  has  built  a  bath  over  the  remarkable  hot  springs 
with  medicinal  mineral  waters.  In  connection  with  this 
bath  is  a  sanitarium  where  the  missionaries  of  all  socie- 
ties may  recuperate. 

The  North  Africa  Mission  has  medical  missionaries 
and  stations  at  Tetuan,  Tangier,  Fez  and  Casablanca. 

The  Presbyterians  of  America  have  contributed  six 
medical  missionaries  for  Corisco  since  1857,  though  this 
did  not  become  a  mission  of  the  mission=board  of  the 
northern  church  before  1870.  One  of  these  medical 
men  is  Doctor  Nassau  of  Gabun  who  has  been  in  Africa 


556  THE  EXPANSION  OF  MISSIONS 

since  1861,  is  still  in  service  and  ranks  as  the  oldest  liv- 
ing medical  missionary  in  Africa. 

The  Presbyterian  Free  Church  of  French  Switzerland 
has  an  African  medical  missionary  who  studied  at  the 
universities  of  Berne,  Edinburgh  and  Geneva.  This 
church  intends  to  make  his  work  permanent  by  founding 
dispensary  and  hospital  service.  All  its  missionaries 
after  completing  their  theological  studies  are  given  six 
months  or  more  of  a  partial  course  in  medicine  and  sur- 
gery and  in  hospital  work  at  the  schools  of  Edinburgh, 
Glasgow  or  London. 

The  Presbyterian  Free  Church  of  Scotland  has  been 
prominent  for  its  use  of  medical  missionaries,  having 
Doctors  Cross,  Elmslie,  Henry,  Laws  and  Revie  in  Ny- 
asaland,  Dalzell  in  Natal  and  Stewart  in  Cape  Colony. 
It  has  encouraged  the  rapid  extension  of  medical  mis- 
sions. Doctors  Laws  and  Stewart  have  long  been 
famous  for  efficiency  and  for  great  influence  over  the  na- 
tives through  their  medical  services,  Stewart  standing 
second  only  to  Nassau  in  length  of  service.  Livingstonia 
Mission  sustains  competent  physicians  at  Bandawe,  Blan- 
tyre  and  Mweniwanda,  administering  medical  treatment 
to  twenty-five  thousand  patients  annually.  At  Livlezi 
valley,  above  the  entrance  to  Nyasa  lake,  there  are 
three  physicians  in  attendance,  with  overwhelming  num- 
bers of  cases.  On  the  north  shore  Cross  in  1886 
founded  a  medical  mission  and,  during  a  war  (ending 
1889)  waged  by  slave^stealers  on  the  missionaries  and 
the  mercantile  company,  performed  heroic  and  valuable 
services.  To  the  wounded  of  both  parties  he  rendered 
medical  aid,  meanwhile  caring  for  the  sick  and  needy 
among  the  Africans. 

The  Roman  Church  refused  any  reply  to  requests  for 
information  as  to  its  medical  missions.      During  the  six- 


THE  NEW  MISSIONARY  557 

teenth  and  seventeeth  centuries  papal  missionaries 
largely  used  medicine  as  an  aid  to  mission^work,  and 
put  the  world  largely  in  their  debt  for  quinine,  which  in 
fever-smitten  lands  has  accomplished  so  much  toward 
enabling  Europeans  to  live  and  toil;  ipecac;  and  other 
remedies.  Perhaps  we  should  not  so  soon  have 
acquired  these  new  drugs,  had  it  not  been  for  the  Domin- 
ican, Franciscan  or  Jesuit.  Protestant  medical  mis- 
sionaries also  frequently  add  fresh  medicines  to  our 
pharmacopoeia. 

Taylor  Mission  sent  Doctors  Harrison,  Mary  Myers, 
Reed,  Smith  and  Summers.  Doctor  Summers  did 
good  service  at  Malanji,  Angola,  over  three  hundred 
miles  inland,  during  1885=86.  The  natives  bestowed 
a  wonderful  reception  on  him.  When  he  proposed 
to  establish  a  station  further  inland,  they  as  if  their 
lives  depended  on  his  remaining  begged  him  to  stay 
and  offered  large  pay.  As  he  insisted  on  removal,  the 
grateful  people  overwhelmed  him  with  gifts.  Through 
these  he  was  enabled  to  load  thirty^six  carriers  and  to 
reach  Lualuaburg  in  the  Shalanji  country  on  the  further 
side  of  the  Kongo  and  six  hundred  miles  inland.  His 
society  could  not  give  him  a  dollar.  After  several  years 
of  service  there,  founding  a  mission  and  ministering  to 
the  sick,  he  died  in  1888. 

The  United  Brethren  in  Christ  have  never  sent  mis- 
sionaries exclusively  medical,  but  a  number  of  their  men 
have  combined  knowledge  of  medicine  with  preparation 
for  ministerial  work. 

Universities'  Mission  maintains  medical  men  in  Zan- 
zibar, Sambara  and  Nyasaland. 

Whately  Hospital,  Cairo,  annually  relieves  more  than 
seven  thousand  sick  and  suffering  poor,  exclusive  of 
twentystwo  thousand  and  ninetysseven  patients  in  1894 


558  THE  EXPANSION  OF  MISSIONS 

from  outside  districts  and  villages.  The  Church  Mis- 
sionary Society  has  granted  money  for  the  site  of  a  new 
dispensary  and  hospital  and  for  houses  for  the  doctor 
and  the  nurses,  but  needs  $12,500  for  the  hospital  and 
dispensary  themselves. 

Zanzibar  possesses  Tophan  Hospital,  and  medical 
missions  exist  in  Madeira;  but  it  is  uncertain  whether 
the  former  adds  evangelization  to  philanthropy,  and  data 
as  to  the  latter  are  unattainable.  Special  medical  mis- 
sions for  African  Jews  are  carried  on  at  London  and  at 
Rabat  and  Safed  in  Marocco. 

The  information  vouchsafed  by  the  societies,  though 
leaving  much  to  be  desired,  enables  us  to  define  the 
medical  mission.  It  is  the  systematic  combination  of  the 
healing  art  with  the  preaching  of  the  gospel.  Having 
seen  how  the  society  trains  the  missionary-physician,  we 
have  to  see  how  he  works  and  to  judge  whether  the  his- 
tory of  medical  missions  be  their  justification.  The  daily 
routine  at  a  station  of  the  Universities'  Mission  substan- 
tially represents  all  African  medical  missions. 

Every  morning  a  motley  group  gathers  round  the  steps 
of  the  Zanzibar  dispensary,  waiting  for  the  9  o'clock  bell 
that  summons  the  Mkunazini  boys  to  school  and  the 
nurses  to  their  patients.  The  look  of  suffering  on  some 
and  the  terrible  wounds  of  others  remove  wonder  at  the 
constant  appeals  for  help  or  drugs.  First  may  come  a 
finely^dressed,  grand4ooking  Arab  suffering  from  dys- 
pepsia or  consulting  for  a  wife  not  allowed  to  come  out 
in  daystime.  The  doctor  must  either  visit  her  that 
afternoon  or  have  her  come  at  night.  Next  may  be  a 
group  of  chattering  women  with  the  most  miserable  look- 
ing babies  on  earth.  Meanwhile  the  native  helper  works 
at  the  chronic  leg^ulcers  of  all  degrees  of  badness.  Then 
some   one   will   come  straight  from  prison  with  wounds 


THE  NEW  MISSIONARY  559 

from  the  irons  on  ankle  and  wrist  that  have  eaten  almost 
to  the  bone;  or  another  with  back  frightfully  lacerated 
by  his  master;  still  others  with  every  form  of  ophthal- 
mia. In  the  room  adjoining  the  dispensary  are  poor 
people  so  ill  as  to  be  obliged  to  remain  constantly  under 
a  doctor's  eye.  To  nurse  them  in  their  dark  homes  with 
their  scant  ventilation  and  without  conveniences  of  any 
kind  would  be  impracticable.  If  there  be  need  to  wash 
them,  basin=water,  soap  and  towel  must  be  taken.  In 
the  cottages  around,  mostly  occupied  by  married  Chris- 
tians, there  are  generally  two  or  three  ill  and  wanting 
medicine  and  nursing.  The  Arabs  and  native  traders 
and  well'to^do  natives  pay  for  their  medicines.  Even 
the  poorest  like  to  feel  that  they  are  paying  their  share, 
and  though  none  is  ever  sent  away  for  lack  of  money, 
these  try  to  bring  their  gift.  Consequently  the  dispen- 
sary pays  its  way;  not,  of  course,  for  drugs  from  Europe 
but  for  what  is  bought  in  Zanzibar,  consisting  of  rice 
for  the  very  poor,  eggs  and  milk  for  the  very  ill. 

Sometimes  it  might  seem  as  if  little  were  done  to  teach 
or  to  Christianize,  yet  it  is  something  to  know  that 
under  the  cross  is  help  for  suffering  bodies  and  that 
through  this  knowledge  men  may  be  won  to  the  divine 
Physician  of  souls.  Near  or  far  each  and  all  turn  with 
a  pressing  cry  for  help  to  the  mission's  drug-fund.  Per- 
haps it  is  at  Magila  that  the  natives  have  most  highly 
appreciated  the  medical  mission.  Vaccination  demon- 
strates the  indispensability  of  this.  Only  those  who 
have  lived  where  vaccination  is  unknown  can  realize  how 
horrible  a  scourge  is  smallpox.  From  seeing  that  the 
vaccinated  boys  in  the  mission^schools  escape  it  the 
Magila  folk  awoke  suddenly  to  the  importance  of  vacci- 
nation. One  morning  a  whole  village  requested  it  imme- 
diately.    Morning  after  morning  people  kept  coming  in 


560  THE  EXPANSION  OF  MISSIONS 

seventies  or  eighties  until  the  whole  neighborhood  had 
been  vaccinated.  Not  an  instant  too  soon!  An  epi- 
demic devastated  the  district.  Hundreds  perished. 
Villages  were  unpeopled.  Yet  the  Magila  region  was 
untouched,  or  suffered  so  slightly  that  none  died.  After 
such  lessons  it  is  not  surprising  that  the  natives  have 
exalted  ideas  of  medical  skill,  and  believe  implicitly  in 
those  who  thus  minister.  A  blind  man  inquired  if  his 
eyes  could  be  cured  by  next  day,  as  he  was  starting  on 
a  journey.  He  was  deeply  disappointed  on  learning  that 
to  make  the  absolutely  blind  see  is  beyond  human 
power. 

"All  genuine  missionary  work",  said  Mackay  of 
Uganda,  "must  in  the  highest  sense  be  a  healing  work". 
The  Christ's  earthly  ministry  of  healing  affords  divine 
sanction  for  medical  missions,  and  would  be  their  justi- 
fication were  justification  needed.  The  story  of  the 
murdered  millions  is  the  justification  of  medical  mis- 
sions. The  union  of  medical  and  spiritual  work  in  a 
single  missionary  is  confirmed  by  the  ideas  of  the 
heathen.  Among  the  natives  one  and  the  same  man  is 
both  doctor  and  priest.  Hence  African  pagans  who 
otherwise  would  not  bring  themselves  under  spiritual  in- 
fluences seek  relief  from  Christians  for  physical  ills.  The 
double  cross  of  cure  for  body  and  spirit  is  the  conquer- 
ing cross.  Faith=healing  and  mind^cure  and  "Christian 
science"  must,  however,  be  withstood,  as  Negro  super- 
stition would  claim  to  have  found  endorsement  in  the 
mystery  surrounding  this  "miraculous"  treatment  of 
disease.  The  heathen  are  better  impressed  by  a  tan- 
gible drug  or  by  the  use  of  visible  means;  and  their  self= 
respect  should  be  developed  by  requiring  them  to  pay 
for  the  medicines. 

Medical  missions  are  self-supporting  and  unsectarian. 


THE  NEW  MISSIONARY  56 1 

They  pioneer  for  denominational  missions  and  supple- 
ment their  efforts.  They  reach  far  in  material,  mental, 
moral,  social  and  spiritual  effects.  They  sap  caste  and 
weaken  anti^foreign  feeling.  They  secure  protection  and 
provision.  Finally,  they  seem  less  liable  to  failure  than 
are  intellectual  agencies.  Chatelain  has  been  quoted  as 
claiming  that  at  Malanji  a  trader  offered  him  a  home  in 
his  house  and  $1,200  a  year  to  look  after  his  family, 
assuring  the  missionary  that  others  would  increase  the 
sum  to  $5,000  if  he  would  remain.  Churches  have  been 
quickly  formed  where  dispensaries  have  been  located, 
and  missionaries'  lives  have  been  spared  by  mobs  because 
they  were  recognized  as  fellow-workers  of  mission=doc- 
tors.  Medical  missions  open  a  new  and  vast  field  for 
Christian  laymen.  The  opportunity  of  unordained  or 
medical  missionaries  is  as  open  for  women  as  for  men, 
and  more  so  in  countries  where  only  women  may  pre- 
scribe for  women.  For  these  reasons  and  in  order  to 
avoid  detriment  to  the  regular  mission=societies  every 
mission  should  have  a  medical  agency  as  a  supplement  to 
its  spiritual  work.  This  agency  may  act  through  the 
hospital,  the  dispensary  or  private  practice.  The  dis- 
pensary reaches  more  patients  but  not  the  greatest 
suffering,  and  its  opening  for  evangelistic  work  is  ephem- 
eral. The  physician  must  be  perfectly  the  master  of 
his  profession,  in  order  to  gain  ready  entrance  for  Chris- 
tianity; to  train  native  medical  students  as  missionary 
physicians;  to  preserve  or  restore  the  health  of  all 
around  him;  and,  least  important  of  considerations,  to 
lessen  expenses,  though  self=support  is  of  course  the  ul- 
timate goal  for  all  missions.  Each  society  should  require 
every  missionary  to  have  a  measure  of  medical  knowl- 
edge. 


562  THE  EXPANSIOX  OF  MISSIONS 

II 

Industrial  Missions 

Another  new  missionary  in  Africa,  who  after  all  is 
not  so  new,  is  the  artizan  or  the  farmer.  Commissioner 
Johnston  of  British  Central  Africa  asserts  that  the  inculca- 
tion of  industry  has  not  always  formed  part  of  mission- 
ary teaching;  but  Doctor  Taylor,  formerly  the  Methodist 
missionary=bishop  for  Africa,  claims  that  for  more  than 
fifty  years  the  majority  of  the  greatest  mission=societies 
have  made  industrial  education  a  feature  of  their  African 
missions;  and  the  historic  fact  is  that  the  "Moravian"  and 
the  Roman  missionaries  have  always  emphasized  indus- 
try, the  mastery  of  useful  arts  and  self-support  as  factors 
in  Christianizing  Africans  and  as  constituent  elements  in 
native  Christianity.  Some  of  the  ancient  missioners, 
notably  those  in  Abyssinia  and  among  the  more  south- 
erly settlements  in  North  Africa,  and  many  of  the  medi- 
eval monks  were  industrial  missionaries. 

The  absence  of  the  arts  and  industries  from  Africa  in 
comparison  with  China  or  India  and  their  inadequacy  to 
the  requirements  of  Christian  civilization  compel  insist- 
ence on  the  dignity  of  labor.  These  reasons  render  it 
necessary  to  reinforce  the  native  industries  in  order  to 
add  another  to  the  instrumentalities  for  securing  self- 
supporting  and  self-propagating  churches  among  all  Afri- 
cans. Industrial  missions,  therefore,  are  not  an  end  in 
themselves  but  merely  a  means  toward  a  far  higher  end. 
If  this  truth  were  more  firmly  held  or  more  frequently 
remembered,  there  would  be  less  of  ill=judged  laudation 
of  mere  industry  as  a  missionary  and  more  appreciation 
of  the  spiritual  work  as  the  first  and  final  force  in  the 
civilization  of  the  Negro.     It  is  wise  to  teach  Africans 


THE  NEW  MISSIONARY  563 

the  use  and  value  of  the  buzz-saw;  but  experience  has 
proved  it  still  wiser  to  teach  them  that  the  secret  of 
America's  greatness  and  Britain's  prosperity  springs 
from  the  open  Bible. 

The  American  Board,  the  Basel  Society,  the  Catholic 
missions,  the  Lutherans  in  Liberia,  Lovedale  Institution, 
the  former  Taylor  Mission  and  the  Wesleyans  may  be 
cited  as  instances  among  others  of  organizations  that 
inculcate  industry  in  their  African  adherents.  The 
Congregational  missionaries  have  taught  agricultural  and 
mechanical  arts  to  the  Zulu.  Their  introduction  of  new 
modes  of  agriculture  created  an  immediate  demand  for 
American  plows.  The  papal  missioners  are  famous  and 
praiseworthy  for  educating  the  African  as  artizan, 
farmer,  manual  laborer  or  tradesman.  The  American 
Lutherans  have  accomplished  good  secular  as  well  as 
spiritual  work  at  Muhlenberg.  The  British  Wesleyans 
in  South  Africa,  though  not  incorporating  any  system  of 
industries  into  their  missions,  received  appropriations 
from  Grey,  when  governor  of  Cape  Colony,  for  supple- 
menting three  of  their  schools  with  industrial  depart- 
ments, and  encourage  the  natives  to  learn  and  use  the 
industries  of  civilized  life.  About  1825  Shaw  induced 
Khama  of  Kafraria  to  buy  a  Dutch  wagon  and  to  break 
sixteen  of  his  bullocks  to  the  yoke.  Hundreds  of  na- 
tives imitated  the  example  set  by  the  chief,  and  for  sev- 
enty years  Christian  Kafirs  have  been  the  principal 
carriers  of  inland  commerce  in  Austral  Africa.  The 
Natalese  government  makes  appropriations  for  indus- 
trial schools  connected  with  the  missions  in  that  colony. 
The  Basel  missions  of  Guinea  supply  boat=builders, 
boilersmakers,  coopers,  masons  in  brick  and  stone,  rivet- 
ers and  still  other  workers.  The  educator  in  the  busi- 
ness-house or  work-shop  enjoys  the  same  standing  as  the 


564  THE  EXPANSION  OF  MISSIONS 

ministerial  missionary.  Boys  in  the  scliool  are  not 
taught  mechanical  industries,  and  those  in  the  shop  do 
not  receive  mental  training.  Both  omissions  are  defects. 
School  and  shop  together  are  needed  for  educating  the 
whole  man. 

Taylor's  missions  made  industry  as  well  as  self- 
support  an  essential.  The  industrial  education  that 
the  ex^bishop  claimed  to  give  to  the  natives  consists, 
not  of  the  higher  mechanics  of  civilized  people,  but  of 
the  agricultural  and  simpler  mechanical  arts  that  will 
enable  Negro  converts  to  support  themselves  and  to 
work  as  missionaries.  Doctor  Taylor's  chief  aim  was 
the  development  and  utilization  of  indigenous  resources, 
for  he  holds  that  in  Africa  literary  education  and  reli- 
gious teaching  alone  are  not  sufficient.  Book-taught 
pupils,  he  asserts,  abandon  their  native  industries.  "I 
know",  he  adds,  "a  mission  [Methodist?]  on  the  west 
coast  which  has  for  more  than  half  a  century  been 
worked  on  this  plan.  Besides  ordinary  schools  they  had 
large  seminaries,  and  planted  nearly  a  dozen  missions 
among  wild  heathen.  Much  good  was  done.  A  few  of 
the  pupils  became  ministers;  the  mass  of  them,  not 
knowing  how  to  dig,  very  dependent  non^producers. 
The  society  in  charge  became  discouraged  and  cut  ap- 
propriations, down,  down,  down.  Nearly  all  the  semi- 
naries were  abandoned,  nearly  all  the  stations  among 
the  raw  heathen  closed.  The  English-speaking  work  is 
growing,  but  the  purely  missionary  work  among  native 
tribes  has  demonstrated  [?]  the  ineffective  narrowness  of 
the  missionaries'  plan  of  work". 

Doctor  Taylor  thought  that  he  had  found  the  panacea 
for  the  defects  and  failures  of  what  he  termed  the  ortho- 
dox method.  Instead  of  gathering  one  or  two  hundred 
children,  bordering  on  their  teens  and  ripe  in  paganism, 


THE  NEW  MISSIONARY  565 

and  educating  them  in  the  common  school,  he  estab- 
lished at  each  station  a  nursery  of  ten  or  twenty  boys 
and  girls,  five  or  six  years  old,  adopted  them  from 
heathen  families  before  the  children  had  been  made 
heathens  themselves,  and  put  them  under  the  manage- 
ment of  a  missionary  matron.  This  feature  may,  per- 
haps, have  been  unique,  though  it  seems  to  be  merely 
a  Protestant  variation  on  the  Roman  practice  of  buying 
children,  but  it  would  require  the  test  of  twenty=five 
years'  experience  to  prove  its  actual  value*  The  child- 
ren as  soon  as  able  to  handle  a  small  hoe  were  to  till 
the  missiouifarm  three  hours  daily,  study  as  many  more 
and  devote  several  hours  to  evangelistic  or  other  religi- 
ous work. 

If  the  most  of  the  societies,  large  or  small,  engaged 
in  African  missions  do  not  yet  push  industrial  missions 
as  they  ought  to  do,  the  shortcoming  can  not  be  ascribed 
to  lack  of  leadership.  Basel  appears  to  have  been  in  this 
century  the  Protestant  pioneer  on  this  African  path 
(1850),  but  circumstances  as  well  as  inherent  worth  have 
raised  Lovedale  to  a  peculiarly  influential,  prominent 
and  representative  position.  Since  it  is  a  fair  type,  al- 
most an  ideal  type,  of  the  industrial  mission,  it  repays 
special  study. 

Lovedale  lies  about  six  hundred  and  fifty  miles  norths 
east  of  Cape  Town,  and  draws  its  name  from  Love,  an 
eminent  member  of  the  Glasgow  Missionary  Society, 
one  of  its  Congregational  founders  (182 1)  and  the  first 
secretary  of  the  London  Society.  The  Kafrarian  mis- 
sion was  attempted  in  1824,  but  not  till  after  three 
changes  was  the  present  site  occupied.  Presently  the 
question  of  means  and  place  for  educating  the  mission- 
aries' children  and  training  native   teachers   called   for 

♦For  results  compare  chapters  ten  and  fifteen. 


566  THE  EXPANSION  OF  MISSIONS 

consideration.  The  sanction  of  the  home=directors  and 
a  grant  having  been  obtained,  Govan  began  work  with 
eleven  natives  and  nine  Europeans  (1841). 

There  was  much  to  discourage.  With  the  Kafir, 
education  was  a  new  thing.  The  natives  believed  them- 
selves conferring  a  favor  in  allowing  their  young  bar- 
barians to  attend  school,  and  also  believed  that  the 
parents  should  be  paid! 

Slowly  and  through  many  difficulties  the  institution 
made  way.  In  1855  Governor  Grey  visited  it.  He  acqui- 
esced cordially  in  the  desire  to  fit  the  natives  to  teach,  but 
suggested  the  addition  of  industrial  departments,  pledg- 
ing the  government  to  meet  this  expense.  Hence  indus- 
trial education  at  Lovedale  originated  with  the  layman 
and  man  of  the  world.  In  1857  the  additions  were  made 
in  the  shape  of  work^shops,  but  for  years  the  apprentices 
were  few,  grants  being  allowed  only  for  fifteen.  For 
twenty  years  no  allowance  except  for  a  year  or  two  was 
made  for  trade^teachers.  The  risks,  of  so  little  value 
was  the  help  of  the  state,  had  to  be  undertaken  entirely 
by  individual  missionaries.  Even  the  idea  of  learning 
trades  was  entirely  new.  It  was  long  before  one  person 
could  be  induced  to  become  a  printer,  Kafir  experience 
not  showing  how  a  man  could  live  and  be  useful  by  ar- 
ranging bits  of  lead  in  a  row.  Development  has  been 
comparatively  recent.  During  the  first  years  all  efforts 
were  of  a  restricted  kind.  The  wonder  is  that  Govan 
was  able  to  effect  so  much;  but  he  built  solidly  and  his 
results  were  excellent. 

The  considerable  expansion  in  industrial  work  and 
teaching  dates  no  further  back  than  1874.  The  highest 
point  was  reached  in  1876,  over  four  hundred  and  ninety 
receiving  instruction.  Twenty  years  later,  owing  to  the 
diminution  of  grants  and  to  the  natives  being  long  unable 


THE  NEW  MISSIONARY  567 

to  pay  fees,  the  pupils  numbered  but  three  hundred  and 
sixty-seven.  The  revenue  in  bulk  does  not  come  from 
the  colony.  Governmental  support  has  varied  from 
a  third  to  a  fifth  of  the  annual  expenditure.  The 
remaining  two  thirds  or  four  fifths  are  drawn  from 
native  fees,  from  the  Free  Presbyterians  and  the  mis- 
sionary public  in  Britain  and,  when  these  pay,  from  the 
farm  and  industrial  departments.  None  of  the  thirty 
buildings  except  those  erected  under  Grey's  auspices  re- 
ceived any  governmental  grant.  The  amount  given  in 
his  time  was  less  than  $15,000,  one  tenth  of  the  amount 
expended.  The  sums  given  by  the  Scotch  Free  Church 
and  generous  friends,  leaving  the  annual  working^ex- 
penses  out  of  account,  have  been  over  $150,000.  The 
most  satisfactory  means  for  showing  the  amount  of  gov- 
ernment aid  consists  in  averaging  the  totals  for  every 
five  years  since  i860,  as  specifying  the  sum  for  a  single 
year  would  produce  fallacious  impressions.  These 
grants  for  school^allowances,  industrial  teaching,  the 
board  of  apprentices,  assistant-teachers,  the  elementary 
school  and  the  girls'  school  from  i860  to  1864  averaged 
$1,200  a  year,  but  from  1880  to  1887  over  $12, 000 /^r 
a?i7iui7i.  Though  the  farm  produced  one  thousand  bags 
of  maize  and  five  hundred  of  barley  and  wheat  in  1886, 
the  proceeds  did  not  pay  the  expense  of  production. 
The  list  of  native  payments  since  regular  fees  were  intro- 
duced affords  the  best  evidence  of  Kafir  anxiety  to 
secure  education  and  of  Kafir  willingness  to  pay  for  it. 
From  1870  to  1886  these  amounted  to  $85,000,  an  average 
of  $5,000  a  year. 

Lovedale  purposes  to  educate  young  men  of  intellec- 
tual and  spiritual  qualifications  to  become  preachers;  to 
train  young  men  and  women  as  teachers  for  native  mis- 
sion^schools;  to  educate  native  Africans   in   useful  arts 


568  THE  EXPANSION  OF  MISSIONS 

and  industries;  and  to  bestow  general  education  on  those 
who  have  not  yet  definitely  determined  their  course  in 
life.  Its  ultimate  goal  is  growth  into  a  native  university, 
but  at  present  the  objects  aimed  at  comprise  godliness, 
cleanliness,  industry  and  discipline.  The  first  is  the 
foundation  of  permanent  change  of  habit,  little  being 
accomplished  without  it  that  is  likely  to  abide.  The 
absence  of  the  second  is  a  characteristic  of  barbarian  life. 
Industry  is  also  a  new  power  requiring  cultivation,  — 
and  its  growth  is  slow.  The  educational  means  of 
course  include  books,  /.  ^.,  school^education,  but  more 
than  books.  Education  and  industry  are  carried  on  in 
separate  buildings  for  men  and  women,  the  chief  educa- 
tional building  costing  $60,000.  Each  department  has 
its  specific  aim,  but  the  grand  purpose  of  both  is  to 
Christianize.  Conversion  of  individuals  is  the  desire 
and  object  of  the  entire  work.  To  Christianize  success- 
fully, however,  it  has  proved  of  great  service  to  civilize 
at  the  same  time.  Theological  training,  normal  train- 
ing, general  education,  field-work,  carpentry,  wagon- 
making,  black=smithing,  printing,  book^binding,  teleg- 
raphy, s-ewing  and  laundry=work  have  long  been  taught. 
The  critic  who  thinks  these  too  many  contradicts  the 
man  who  asserts  that  nothing  practical  is  attempted. 

The  principles  of  administration  comprise  freedom 
from  denominational  connections;  instruction  in  the 
Bible  and  applied  Christianity  as  the  first  work  of  the 
day  for  every  class;  self=support,  especially  in  the  in- 
dustrial departments;  and  suppression  of  sectarianism. 
Though  Free  Presbyterians  sustain  Lovedale,  all  denom- 
inations have  at  one  time  or  another  been  represented. 
All  colors  and  nearly  every  tribe  in  South  Africa  are 
found  at  Lovedale,  a  few  coming  even  from  the  Shire 
and   Zambezi   Rivers.      No   influence  is  exerted  toward 


Class  in  Agriculture — Industrial  Department 
Class  in  Printing — Industrial  Department 

LOVEDx\LE    INSTITUTION,    SOUTH    AFRICA    (f.C.S.) 


THE  NEW  MISSIONARY  569 

having  students  leave  their  denomination  or  join  the 
Free  Church.  Students  of  theology  training  as  workers 
for  other  bodies  are  not  weakened  in  denominational  loy- 
alty. Self-support  is  an  ideal,  and  in  1890  only  twenty^: 
five  per  cent,  of  the  annual  expenditure  was  drawn  from 
Scotland.  Lovedale,  though  not  endowed,  owns  a  farm 
of  twenty-eight  hundred  acres,  four  hundred  of  which 
are  under  cultivation,  and  is  attaining  self-support. 
Nothing,  however,  except  Doctor  Stewart's  ability  as  a 
practical  farmer  and  his  rare  talent  for  administration 
kept  it  moving  during  his  headship. 

The  educational  department  comprises  three  courses, 
each  three  years  long,  consisting  respectively  of  elemen- 
tary, literary  or  theological  study.  In  the  theological 
course  there  is  a  drift  toward  dropping  Greek  and  Latin  as 
unessential  in  the  equipment  of  native  pastors.  Second 
in  importance  comes  the  training  of  native  teachers  for 
elementary  schools.  Teachers  holding  certificates  from 
the  educational  department  stand  higher  than  others 
and  secure  good  salaries.  In  the  industrial  department 
the  native  'prentices,  if  satisfactory  after  six  months' 
trial,  are  indentured  for  six  years.  In  the  evening  they 
are  given  a  part  of  the  general  education.  They  re- 
ceive board  and  lodging  and  from  two  to  five  dollars  a 
month.  A  small  part  of  their  wages  is  retained  monthly 
in  trust  for  them  and  repaid  at  the  end  of  the  apprentice- 
ship. None  is  allowed  to  be  idle,  those  not  apprentices 
or  not  busy  with  other  work  engaging  in  manual  labor 
about  the  fields  and  gardens.  Many  whites  avail  them- 
selves of  the  advantages  of  education  at  Lovedale,  and 
mingle  freely  with  the  Negroes.  The  number  of  stu- 
dents averages  about  seven  hundred  a  year,  nearly  all  of 
them  boarders  or  residents,  and  spontaneous  evangelistic 
and  intellectual  activity  prevails.     The  teachers  number 


570  THE  EXPANSION  OF  MISSIONS 

two  ordained  missionaries,  one  of  these  being  a  physi- 
cian; a  Congregational  minister  at  the  head  of  the  theo- 
logical department;  six  foreign  masters  in  the  educa- 
tional department;  and  six  superintendents  in  the 
industrial  division.  They  have  trained  over  sixteen 
ordained  native  pastors;  forty^nine  interpreters  and 
clerks;  four  hundred  and  twelve  teachers;  five  hundred 
and  eightyshve  artizans;  and  hundreds  of  whom  they 
afterwards  received  no  information.  The  Institution  has 
its  own  church,  but  there  is  a  Kafir  church  with  a  native 
pastor. 

The  quality  of  native  work  is  not  high,  except  in  a 
few  who  have  enjoyed  long  training,  though  not  longer 
than  that  usually  required  for  making  a  European  a  good 
artizaii  or  clerk.  Close  supervision  and  constant  direc- 
tion are  necessary.  If  these  and  considerable  time  be 
given,  fair  work  is  produced.  If  the  whole  process  be 
left  to  natives,  the  general  result  is  absence  of  taste, 
roughness  and  want  of  exactness  or  thoroughness  in 
measurements.  People  emerging  from  barbarism,  to 
many  of  whom  drawing  a  simple  straight  line  is  a  diffi- 
culty and  parallel  lines  or  a  rectangle  a  work  of  art,  can 
not  be  expected  to  turn  out  remarkably  efficient  and  in- 
telligent mechanics  after  only  five  years'  training. 

Do  the  natives  use  their  education?  The  Lovedale 
register  of  native  students,  as  significant  and  valuable  a 
publication  as  African  missions  have  produced,  answers 
the  query.  Here  appear  over  four  hundred  teachers, 
male  and  female.  Many  receive  good  allowances. 
Many  have  advanced  to  better  positions,  others  supply- 
ing their  places.  The  variety  of  occupations  accounts 
for  the  small  number  in  each.  Passing  over  natives  in 
clerical,  intellectual  or  religious  occupations,  notice  the 
results  of  industrial  or  technical  education.      Not  every 


Class  in  Carpentry — Industrial  Department 
Class  in  Wagon -making — Industrial  Department 

LOVEDALE    INSTITUTION,    SOUTH    AFRICA     (f.C.S.) 


THE  NEW  MISSIONARY  571 

one  taught  a  trade  follows  it  persistently  after  leaving 
and  works  at  nothing  else,  but  a  reasonable  number  do. 
Many  causes  affect  continuance  at  trades.  For  years 
before  1887  black^smiths  and  wagon=makers  were  hardly 
able  to  find  employment.  Printers  are  always  in  de- 
mand, but  the  number  taught  is  so  small  as  to  be  hardly 
noticeable  when  scattered  through  South  Africa.  When 
trade  is  depressed,  the  white  man,  because  the  better 
artizan,  gains  the  preference.  It  is  often  discovered 
after  trial,  though  sometimes  too  late,  that  applicants 
for  a  trade  make  poor  craftsmen.  In  time  these  drop 
out,  and  take  to  such  callings  as  that  of  day-laborer  at 
much  smaller  wages.  Ordinarily  those  who  continue  at 
trades  easily  earn  from  $5  to  $7.25  a  week.  Of  itself 
this  is  sufficient  to  keep  them  from  sinking  into  day- 
labor  at  thirty=five  cents  a  day.  The  frequent  state- 
ment that  "industrial  grants  are  simply  money  wasted 
on  the  Kafir,  who  never  takes  to  trade  but  prefers  to 
lead  an  idle  life"  is  erroneous  in  its  application  to  the 
majority.  It  is  the  outcome  of  embittered  prejudice  or 
of  ignorance  too  inactive  to  inform  itself.  It  pretends 
that  all  who  have  for  three  years  been  subject  to  the  dis- 
cipline of  school  and  for  five  years  afterward  to  that  of 
daily  toil  are  as  likely  as  the  raw  native  in  red  clay  and 
a  blanket  to  lead  a  barbarian  life  the  rest  of  their  days. 
The  majority,  even  when  not  following  and  wholly  occu- 
pying themselves  with  handicrafts,  are  more  industrious 
and  progressive  than  those  receiving  no  training.  Their 
slight  taste  of  civilized  life  has  taught  them  that  barbar- 
ism as  well  as  civilization  possesses  discomforts  and 
that  the  ne plus  ultra  of  comfort  in  dress  does  not  consist 
of  one  blanket  and  a  smearing  of  grease  and  red  clay. 

For  certain  tasks  the  raw  Kafir  is  superior  to  the  edu- 
cated  native.      The   man   in  whom   has  been   waked  no 


5/2  THE  EXPANSION  OF  MISSIONS 

desire  for  another  and  better^paid  occupation  will  attend 
more  carefully  to  herding  cattle  and  sheep  than  one  who 
has  received  education.  His  barbaric  thought  is  of  cat- 
tle and  sheep,  their  markings  and  ways.  If  he  make  the 
master's  interests  his,  he  will  notice  more  quickly  when 
any  stray  or  are  sick.  He  uses  a  dozen  words  for  kine 
with  daplings  of  skin  that  would  not  strike  a  white  man, 
our  faculties  being  less  perceptive  in  such  matters.  For 
farm-laborers  and  herders  not  much  instruction  is 
needed.  But  serious  argument  as  to  educating  Africans 
does  not  stop  with  such  points.  The  raw  native  is  not 
better  than  one  whose  faculties  have  been  awakened  and 
sharpened  by  manual  work  and  school  instruction. 
Among  the  native  population  is  growing  up  a  small  but 
steadily  increasing  class  possessing  acquirements  of 
which  the  fathers  did  not  dream.  A  number  enjoy  an 
amount  of  mechanical  skill  which  in  former  times  only 
one  or  two  in  a  tribe  had.  In  almost  every  tribe  there 
are  now  workmen  capable  of  instructing  their  fellows. 
The  educated  class  through  having  received  such  training 
takes  to  higher  grades  of  craftsmanship.  On  the  aver- 
age the  work  is  neither  very  high  nor  very  satisfactory, 
for  if  the  mind  be  confused  or  feeble  or  its  method  de- 
fective, such  must  be  the  product  at  every  stage  and  in 
its  completed  form.  But  graduates  and  pupils  are  im- 
proving. These  classes  are  of  greater  economic  value 
in  what  they  consume  and  produce  than  are  the  un- 
taught. The  greater  their  wants,  the  larger  their  pur- 
chasing power.  This  means  that  they  must  work  more 
and  are  a  less  danger  than  if  left  in  ignorance  and  bar- 
barism. Cattle^lifting  and  joining  in  rebellions  have  not 
been  traceable  to  Christian  and  educated  natives  as  a 
class. 

Over  two  thousand  have  received  industrial  or  school 


THE  NEW  MISSIONARY  573 

training.  Part  of  these  have  enjoyed  both.  One  thou- 
sand more  may  be  mentioned  here,  but  not  taken  into 
account  in  this  enumeration,  which  also  excludes  reli- 
gious influences  and  results  from  the  present  reckoning. 
At  least  eighty  per  cent,  of  the  two  thousand  have  led  in- 
dustrious and  useful  lives.  Many  hold  positions  of  re- 
sponsibility, and  receive  salaries  or  wages  far  beyond 
what  they  could  earn  if  untaught,  the  remuneration  of 
some  varying  from  $400  to  $500  a  year.  They  have  been 
raised  above  herders  with  $2.50  a  month  and  a  half^bag 
of  maize.  But  for  their  education  and  the  previous 
labors  of  missionaries  they  would  have  remained  unable 
to  distinguish  the  top  of  a  printed  page  from  its  bottom, 
unable  to  use  even  that  complicated  tool,  the  spade,  as 
any  one  may  satisfy  himself  if  he  send  a  raw  native  to 
dig  his  garden.  They  have  been  dragged  from  an  abyss 
of  ignorance  and  lack  of  manual  skill.  Yet  the  beneficial 
effects  do  not  stop  with  individuals.  A  very  large  pro- 
portion of  those  now  receiving  instruction  are  the  sons 
and  daughters  of  Christian  Negroes  whom  Lovedale 
taught  a  generation  ago.  Heathen  parents  desiring 
education  for  their  children  are  comparatively  few. 

The  educational  bureau  of  Cape  Colony  publishes  sta- 
tistics comparing  Lovedale  with  seven  hundred  other  in- 
stitutions and  schools.  The  comparison  shows  that  in 
the  three  grades  forming  the  foundation  of  practical  and 
useful  knowledge  Lovedale  stands  first.  No  greater 
mistake  could  be  entertained  than  to  believe  that  Love- 
dale wastes  time  and  public  money  in  giving  to  a  few 
exotic  specimens  an  education  unfitted  to  native  posi- 
tions in  after  life.  It  is  by  attention,  not  to  higher  and 
special  subjects,  but  to  the  fundamental  elements  that 
Lovedale  won  its  rank.  Even  to  friends,  for  they  hear 
objections   and   unfair  criticisms  that  do  not  reach  the 


574  THE  EXPANSION  OF  MISSIONS 

faculty,  the  latter  constantly  find  themselves  obliged  to 
state  that  the  Lovedale  studies  run  chiefly  along  primary 
lines  and  mainly  devote  themselves  to  fundamental 
objects.  In  the  secondary  and  the  higher  grades  Love- 
dale  occupies  only  the  second  place.  The  examinations 
for  elementary  teachers'  certificates  independently 
evince  the  same  fact.  When  all  grades  of  merit  or  suc- 
cess are  grouped  together,  Lovedale  stands  first;  but  in 
"honors"  and  "competency",  second;  and  in  "honors" 
alone,  merely  third.  These  are  great  achievements;  in 
academic  and  collegiate  studies  it  is  no  small  thing  to 
rank  even  third  among  seven  hundred  schools;  and 
though  Lovedale  has  shared  the  beneficial  changes  intro- 
duced into  colonial  education  between  1866  and  1887  by 
Dale,  the  superintendent  of  schools,  the  success  of  the 
representatives  of  Lovedale  has  sprung  from  conscien- 
tious and  thorough  work  by  the  teachers. 

Travelers  have  created  a  myth  about  Lovedale  pupils 
returning  in  considerable  numbers  to  heathenism  and 
again  donning  the  red  blanket.  This  going  back  to  the 
former  life,  this  reversion  to  type,  its  last  state  worse 
than  its  first,  is  supposed  to  be  the  opprobrium  of  mis- 
sions and  the  standing  proof  of  their  work  wanting  genu- 
ineness and  solidity.  Books  of  travel,  whose  authors 
have  picked  up  a  few  current  and  untested  opinions  and 
transferred  them  to  their  journals,  constantly  refer  to 
this  error.  In  Huebner's  Through  the  British  Empire 
occurs  the  following  instance:  "It  is  no  rare  thing  to 
see  pupils  who  have  scarcely  left  the  excellent  Protes- 
tant institution  at  Lovedale  relapse  into  savagery;  from 
want  of  practice  forget  all  they  have  been  taught;  and 
scoff  at  missionaries".  A  work  of  fiction  has  also  been 
based  on  the  idea  that  in  many  the  change  produced  by 
the   acceptance   of  Christianity  is  but  skin=deep,  lasting 


THE  NEW  MISSIONARY  575 

only  till  the  older  and  stronger  instincts  of  barbarism 
overcome  it.  Both  these  beliefs  are  mistakes.  They 
are  due  to  the  supposition,  first,  that  all  back=sliders 
have  been  professed  Christians;  and,  second,  that  the 
numbers  reverting  to  heathenism  are  much  greater  than 
investigation  proves  them  to  be.  Not  every  native  who 
for  a  time  wears  clothes  or,  as  a  pleasant  variation  in 
spending  his  days,  comes  to  church,  becomes  actually  a 
convert  or  even  pretends  to  be  a  member  of  the  congre- 
gation to  which  he  adhered.  It  is  true  that  many  natives 
of  Christian  connections,  including  a  few  of  the  genuine 
Negro  Christians,  fall  again  into  some  heathen  ways  or 
pagan  sins;  but  relapse  into  one  or  other  of  these  habits 
and  vices  is  one  thing,  relapse  into  open  or  utter  pagan- 
ism another  affair.  The  frequent  criticism  that  this  oc- 
curs is  shown  upon  examination  to  be  as  ill-grounded  as 
common.  Returns  to  barbarism  and  heathendom  on  the 
part  of  Lovedale  graduates  are  extremely  rare.  Among 
sixteen  hundred  young  men  the  number  of  actual  and 
permanent  relapses  in  thirty  years  and  more  appeared  on 
most  careful  inquiry  to  be  fifteen,  less  than  on^  per  cent. 
of  the  whole! 

Not  a  little  advice  has  been  bestowed  on  missionaries, 
urging  them  to  civilize  the  barbarian  before  attempting 
to  Christianize  him.  The  welUmeaning  profferers  of 
such  suggestions  will  appreciate  the  following  incident. 
Bishop  Colenso,  an  Anglican  churchman  of  ability  and 
knowledge,  believed  it  necessary  to  civilize  men  before 
they  could  be  converted.  In  order  to  demonstrate  the 
truth  of  his  scientific  hypothesis  by  the  experimental 
method,  he  obtained  a  dozen  Zulu  boys,  pledged  himself 
to  their  families  that  no  effort  should  be  put  forth  to- 
ward biasing  them  as  to  religious  matters,  and  had  them 
indentured  to  him  for  a  number  of  years.     He  minis- 


576  THE  EXPANSION  OF  MISSIONS 

tered  to  their  needs  and  had  them  properly  taught. 
They  made  decided  progress.  On  the  last  day  he  told 
the  youths  the  terms  of  the  engagement  under  which 
they  had  come,  reminded  them  of  his  fidelity,  and  ap- 
pealed to  them  to  receive  the  instruction  which  he  con- 
sidered of  far  greater  importance  than  all  they  had  yet 
acquired.  Next  morning  every  man  had  gone,  back  to 
native  costume,  back  to  native  life.  Their  only  grati- 
tude was  to  leave  behind  the  European  clothes  with 
which  they  had  been  furnished.  Colenso  went  the  third 
day  to  American  Congregational  missionaries,  put  $250 
at  their  disposal,  and  said:  "You  are  right.  I  was 
wrong". 

Lovedale  has  never  made  this  mistake.  Govan, 
Stewart  and  the  other  wise  men  working  with  them  have 
agreed  with  Plutarch  that  religion  contains  and  holds  so- 
ciety together  and  is  the  foundation,  stay  and  prop  of  all. 
They  believe  with  Carlyle  that  "no  nation  that  did  not 
feel  that  there  is  a  great,  unknown,  omnipotent,  all=wise, 
all=virtuous  being  superintending  all  men  and  interests 
—  ever  came  to  much,  nor  any  man,  who  forgot  that". 
They  have  seen  that  among  the  reasons  for  the  slow- 
progress  of  the  Negro  must  be  reckoned  the  practical 
absence  of  religious  convictions  with  power  over  conduct, 
and  that  this  involves  lack  of  high  moral  forces.  Among 
Africans  natural  religion  is  seldom  sufficient  to  make  for 
righteousness  and  to  mold  character.  The  mental 
vacuity  and  aimless,  indefinite  life  characterizing  barbar- 
ism are  corollaries  of  this  serious  want.  Heredity,  too, 
has  to  do  with  the  slowness  of  the  African's  advance. 
Those  whom  the  influences  of  thousands  of  years  are  re- 
tarding can  not  progress  at  the  rate  of  other  and  more 
favored  races.  Human  nature  is  too  steadfast  to  allow 
the   African   simply   on  our  recommendation  to  fall   at 


DR    STEWART    OF    LOVEDALE 

Si  »i07iiimetitum  regiii'ris,  circiimspice 


THE  NEW  MISSIONARY  577 

once  into  European  ways  and  to  adopt  the  white  man's 
Christianity  and  civilization.  The  record  of  Lovedale  in 
black  and  white  shows  that  Christian  endeavors  to 
benefit  African  barbarians  and  pagans  are  more  resultful 
than  they  have  been  often  acknowledged  to  be.  Doctor 
Colenso's  experience  demonstrates  the  Bible  to  be  the 
missionary's  chief  text-book;  the  awakening  of  the 
strongest  influence  for  future  guidance  through  planting 
Scriptural  beliefs  to  be  his  primary  object;  and  spiritual 
effects  his  most  important  result.  What  Lovedale  has 
by  such  means  achieved  for  the  native  hand  and  heart 
and  head  and  spirit  in  the  regions  between  the  Cape  and 
Lake  Tanganika  is  too  vast  for  computation.  Anthony 
Trollope  and  Sir  Bartle  Frere  testified  that  "nothing 
would  do  more  to  prevent  future  Kafir  wars  than  a  mul- 
tiplication of  such  institutions".  Superintendent  Dale, 
judging  Lovedale  with  twenty  or  more  years'  knowledge 
of  it,  regarded  it  as  undoubtedly  one  of  the  noblest  and 
most  successful  missionary  agencies.  In  1890  Governors 
Grey  and  Loch,  the  former  for  New  Zealand,  the  latter 
for  Cape  Colony,  expressed  their  views  of  Lovedale. 
Grey  wrote:  "My  heart  is  filled  with  gratitude  to  the 
missionaries  who  worked  out  so  great  and  noble  a  success. 
I  earnestly  pray  that  heaven  may  still  prosper  the 
labors  of  such  true  friends  of  mankind.  The  success 
that  has  crowned  your  labors  will  secure  great  advan- 
tages to  the  Christian  cause  in  this  part  of  the  world". 
Loch  wrote:  "The  results  of  industrial  education  have 
by  the  blessing  of  God  transformed  Kafir  tribes  then 
wartlike  into  industrious,  progressive,  peaceful  citizens". 
Governor  Grey  was  wiser  than  he  knew.  "How  far  that 
little  candle  throws  his  beam!"  The  influence  of  Love- 
dale radiates  through  Africa  and  to  America  and  Aus- 
tralia.    When   Govan   determined   that    Europeans    and 


578  THE  EXPANSION  OF  MISSIONS 

Negroes  must  fellowship  each  other,  he  struck  a  first 
blow  in  the  struggle  to  decide  whether  blacks  the  world 
around  shall  rank  as  men  or  sink  to  serfage.  To  say  noth- 
ing of  Blythswood  and  other  industrial  institutions  in 
South  Africa  that  owe  their  origin  to  Lovedale;  to  say 
nothing  of  the  immeasurable  impulse  given  to  the  indus- 
trial work  of  every  church  promoting  missions  there  — 
from  Lovedale  sprang  the  more  immediate  inspiration 
for  the  industrial  missions  of  the  Anglicans  and  Scotch 
Presbyterians  at  Lake  Nyasa.  "Through  these  alone," 
according  to  H.  H.  Johnston,  a  witness  whom  we  have 
already  subpoenaed,  "is  growing  up  such  civilization  as 
exists  in  Nyasaland". 


CHAPTER  17 

1547  =  1898 

OLD    FRIENDS    AND   MODERN    METHODS:    WOMAN'S 
WORK   FOR   AFRICAN   WOMEN 

Wisdom  hath  sent  forth  her  maidens. 

Proverbs  ix:  3 
The  women  that  publish  the  tidings  are  a  great  host. 

Psalm  Ixviii:  11 

THE      BIBLE,      CHRISTIANITY      AND     WOMAN.  MODERN      NEEDS 

AND     METHODS.  CHRISTIAN,    MUHAMMADAN     AND     PAGAN     WOMEN. 

WOMAN    UNDER   ISLAM.  WOMEN    UNDER    PAGANISM.  THE  CHRIS- 

TIAN   NEGRESS.  WOMAN    IN   THE    CHURCH.  THE    KAISERSWERTH 

DEACONESS.  METHODS    AND    ORGANIZATION.  KAISERSWERTH     IN 

AFRICA.  ANGLICAN    SISTERHOODS.  ONE    ANGLICAN    WOMAN=MIS- 

SIONARY.  ANOTHER      FEMININE      TRIUMPH.  SOME      ANGLICAN 

FEMALE   MISSIONARIES.  "  BISHOP  "     MARY    WHATELY.  BAPTIST 

WOMEN     AND     THE     AFRICAN.  FREEDMEN'S     WORK    OF     AMERICAN 

BAPTIST    WOMEN.  BEFORE     AND    AFTER:       AN    INSTANCE.  OTHER 

RESULTS.  CONGREGATIONAL    WOMEN:       A    PROPHECY.  A    SCOTCH 

HEROINE.  FIRST    YEARS     OF    MARRIED     LIFE.  THE    ROUTINE    OF 

THE   missionary's    WIFE.  "THEY    ALSO     SERVE    WHO    ONLY    STAND 

AND     wait".  reunion     AND     PUBLIC     RECOGNITION.  A     SECOND 

PARTING.  TILL    DEATH     US     DO     PART.  WELL    DONE,   GOOD    AND 

FAITHFUL    servant:       ENTER    INTO    THE   JOY    OF    THY    LORD.  CON- 

GREGATIONAL   WOMEN     FROM     AMERICA    IN    ZULULAND.  LUTHERAN 

WOMEN.  METHODIST    WOMEN.  "MORAVIAN",    "  QUAKER  "   AND 

UNDENOMINATIONAL   WOMEN.  SOCIETY  FOR   PROMOTION  OF  FEMALE 

EDUCATION.  MISS     HOLLIDAY.  WOMAN     IN    METHODIST,    NORTH 

AFRICA,    SALVATIONIST     AND     UNITED     BRETHREN    MISSIONS.  PRES- 

BYTERIAN   WOMEN.  THE    ROMAN    SPOUSE    OF    CHRIST.  WOMAN'S 

WORK    THE    NEW    CRUSADE:       "  GOD    WILLS    IT,    GOD    WILLS    IT !  " 

God  in   His  primal   revelation  of  the  divine  purpose 
for  the  redemption  of  man  declared  that  He  would  put 

579 


58o  THE  EXPANSION  OF  MISSIONS 

enmity  between  sin  and  woman.  It  should  bruise  the 
heel  of  her  child,  but  he  should  bruise  its  head.  God's 
creation  of  woman  as  the  meet  help  for  man  had  fur- 
nished the  divine  sanction  for  her  sharing  in  the  world's 
work;  His  placing  hatred  between  evil  and  her  origi- 
nated her  opposition  to  wickedness  and  her  participation 
in  missions  when  the  fulness  of  time  made  these  a  part 
of  human  life;  and  the  religiousness  of  woman  as  com- 
pared to  man  and  her  superior  susceptibility  to  spiritual 
impressions  and  influences  render  her  more  loyal  to 
God.  It  was  not  the  father  of  Cain  but  the  mother  that 
said:  I  have  gained  a  man  with  Yahweh^  thus  recognizing 
her  child,  however  erroneously,  as  a  fulfillment  of  God's 
pledge  for  man's  redemption;  and  it  was  Eve  again  who 
regarded  Seth  as  the  appointed  one  substituted  by  God. 

As  it  was  in  this  divinely  constituted  marriage,  home 
and  family,  so  it  has  been  at  every  crisis  in  spiritual  his- 
tory, at  every  development  and  turning-point  in  the  king- 
dom of  God  on  earth.  With  Abraham  Sara  entered 
Africa.  Woman  has  shown  herself  more  prompt  than 
man  in  her  response  to  divine  leadings  and  providential 
unfoldings.  Miriam  and  Deborah,  Hannah  and  Esther 
under  the  old  dispensation,  despite  the  oriental  status  of 
woman  in  the  Hebrew  theocracy;  Mary,  Elizabeth  and 
Anna  in  the  twilight  between  the  old  and  the  new;  Pris- 
cilla,  who  with  Aquila  taught  the  way  of  God  more  per- 
fectly to  Apollos  the  eloquent  Alexandrine;  the  elect 
lady  to  whom  John  the  Divine  wrote  his  second  epistle; 
Dorcas,  Eunice,  Lois,  Lydia,  Persis,  Phebe  and  the 
prophet^daughters  of  Philip  in  the  new  dispensation,  — 
these  and  the  host  of  noble  though  nameless  women  re- 
veal God's  purpose  as  to  woman's  place  and  power  in 
working   out   the   progress  and   salvation   of  the   world. 

In   the  ancient  church  Monica  the  North  African  won 


OLD  FRIENDS  AND  MODERN  METHODS  58  I 

Augustine  for  Christianity.  In  medieval  Christianity 
British  women  formed  the  first  female  missionaries; 
Clara,  the  spiritual  sister  of  Francis  of  Assisi,  had  her 
Little  Clares  to  match  his  Lesser  Brethren;  and  the  nuns 
and  sisterhoods  accomplished  little  less  for  Christian 
missions  than  did  the  brotherhoods,  monks  and  orders. 
In  modern  times  the  spiritual  daughters  of  Vincent  Paul, 
with  other  bodies  of  missionary  women,  have  prolonged 
the  Roman  tradition  of  Christian  womanhood  conse- 
crated to  service  for  the  Christ  in  heathen  lands;  and 
Protestant  wives,  sisters  and  other  female  kin  have  from 
the  first  accompanied  Protestant  missionaries. 

Pious  women  were  among  the  first  Lutheran,  "Mora- 
vian" and  Methodist  missions,  devout  nuns  amid  papal 
missions  since  1520  to  Africa  and  to  American  Negroes. 
Mrs  Marshman,  wife  of  Carey's  colleague,  proved  herself 
the  truest  of  meet  helps  for  the  missionary;  and  the  first 
ship  to  bear  American  missionaries  to  the  pagan  world 
carried  Ann  Judson  and  Harriet  Newell.  It  was  a 
woman,  Harriet  Beecher  Stowe,  that  dealt  the  deadliest 
blow  to  American  slavery;  a  black  woman,  Sojourner 
Truth,  who  revived  the  dying  faith  and  courage  of  Doug- 
lass by  the  awful  and  solemn  question :  "Frederic,  is 
God  dead?" 

But  though  woman  had  accomplished  much  for  Chris- 
tian missions  through  eighteen  centuries,  —  more  than 
men  dream  of  —  and  did  still  more  during  the  first  half 
of  the  nineteenth  century,  its  third  quarter  had  nearly 
expired  (in  America  if  not  in  Europe)  before  this  old 
friend  began  en  masse  to  adopt  modern  methods.  Ameri- 
can women  had  as  early  as  1800  formed  feminine  mission* 
societies,  and  in  1834  Abeel,  the  Dutch  Reformed  mis- 
sionary of  the  American  Board,  had  persuaded  British 
women  of  every  Protestant  church  to  found  the  interde- 


5  82  THE  EXPANSION  OF  MISSIONS 

nominational  Society  for  Female  Education;  but  as  a 
class  these  societies  were  ephemeral,  inadequate,  lacking 
in  knowledge  and  social  power,  local  and  wasteful;  and 
it  required  the  bitter  cry  of  heathen  women  to  reach 
Christian  women's  tenderness,  to  pierce  and  seize  their 
hearts  and  to  rouse  them  to  concentrated,  systematic, 
united  action.  The  Christian  womanhood  of  America 
and  Europe  saw  that,  under  God,  only  it  can  save  the 
woman  of  the  orient.  The  freedman  of  the  southern 
United  States,  the  Negro  and  other  races  of  Africa  can 
not  be  raised  or  rescued  unless  the  mothers,  sisters  and 
wives  are  Christianized  and  elevated.  This  the  man- 
missionary  can  not  do;  this  the  woman  must  do. 

Several  classes  of  African  women  call  for  considera- 
tion. These  consist  of  the  American  Negress,  the  Mus- 
lim woman  of  Africa  and  the  pagan  African.  Probably 
the  female  Muhammadan  is  the  most  unfortunate  of  the 
three,  for  Negro  Africa  in  not  a  few  districts  and  in  not 
a  few  respects  is  a  land  of  woman's  rights  and  America, 
n  spite  of  the  wrongs  it  inflicts  on  the  Negro,  gi  ves 
Negro  women  their  largest  opportunity.  What  does 
Islam  say  and  do  for  woman? 

The  idea  that  woman  could  or  should  be  man's  com- 
panion and  counsellor  never  occurred  to  Muhammad. 
Sensuality  lay  at  the  root  of  the  matter.  Islam  misun- 
derstood the  relation  of  the  sexes.  Its  degradation  of 
woman  is  one  of  its  fatal  weaknesses,  concubinage  its 
black  stain.  In  no  country  where  Islam  prevails  is 
woman  not  in  a  degraded  position;  and  her  degradation 
has  degraded  every  after  generation  until,  in  the  judg- 
ment of  Lane-Poole,  "it  seems  almost  impossible  to 
reach  a  lower  level  of  vice".  The  Quran's  most  hope- 
ful word  for  women  is  this:  "Whoso  doth  good  works 
and  is  a  believer,  whether  male  or  female,  shall  be  ad- 


OLD  FRIENDS  AND  MODERN  METHODS  583 

mitted  to  paradise";  but  woman's  good  works  consist 
in  obedience  to  the  husband.  The  disobedient  wife  can 
not  enter  paradise.  Again,  "men  shall  have  pre-emi- 
nence over  women  .  .  .  God  preserveth  them 
[women]  by  committing  them  to  the  care  and  protection 
of  men".  The  Quran  sanctions  the  beating  and  scourg- 
ing of  wives;  allows  four  wives  to  every  Muslim  and  as 
many  concubines  as  he  can  support,  promising  to  the 
faithful  seventy^two  houris  in  paradise;  and  permits  the 
husband  to  divorce  or  kill  the  wife  without  reason  or 
warning.  Under  Islam  woman  is  a  chattel  and  slave, 
and  the  orthodox  view  of  womanhood  is  unutterable. 
The  monument  that  the  dead' hand  of  Muhammadanism 
raises  to  woman  is  the  magnificent  mausoleum  of  the  Taj 
Mahal.  The  Hindi  Muslim  pictures  woman  as  the  tablet 
to  be  written  on,  man  as  the  stylus  to  grave  whatever 
character  fate  wills.  Since  the  position  of  woman  meas- 
ures the  rank  and  value  of  a  civilization,  her  place  in 
Islam  furnishes  another  criterion  as  to  the  effect  of  this 
faith  on  forty  million  Africans. 

While  we  must  guard  against  making  hasty  general- 
izations from  insufficient  data  as  to  the  standing  of  the 
pagan  Negress,  since  social  customs  vary  greatly  among 
the  many  tribes,  it  is  obvious  that  she  must  suffer  from 
the  disadvantages  involved  in  barbarism.  Illness  affords 
a  special  instance  of  her  suffering.  Sickness  is  through 
the  greater  part  of  the  non^Christian  world  regarded  as 
a  form  of  demoniacal  possession  or  at  least  as  the  work 
of  demons.  The  sick  are  objects  of  fear  and  loathing, 
their  presence  a  pollution.  If  a  cure  be  sought,  drums 
and  gongs  are  beaten,  fires  lighted  as  centers  for  diabol- 
ical dances  and  frenzied  chants,  exorcisms  and  incanta- 
tions employed,  the  stomach  of  the  patient  clubbed  to 
expel  the  demon  and  untellable  tortures  inflicted.     The 


584  THE  EXPANSION  OF  MISSIONS 

witch-doctor  not  only  inflicts  infinite  wrongs  on  the  in- 
nocent but  horrible  barbarities  on  the  ill,  and  those  to 
which  women  are  subjected  can  not  be  uttered.  Though 
there  are  efficacious  remedies  in  the  hands  of  native 
doctors,  though  their  methods  are  not  always  intention- 
ally barbarous,  much  of  the  barbarity  resulting  from 
crass  ignorance  and  superstition,  native  midwifery 
abounds  in  practices  that  in  thousands  of  cases  cause 
permanent  injury  and  in  many  produce  fatal  effects. 

Slavery  left  the  American  Negress,  despite  some 
glorious  and  noble  exceptions,  only  less  animal  than  the 
American  Negro.  Virtue  and  knowledge  were  rendered 
unattainable  for  the  black  woman.  The  effects  of  in- 
herited ignorance  and  immorality  through  eight  genera- 
tions of  bondage  can  not  be  eliminated  in  thirty-three 
years  nor  even  in  a  century;  and  in  spite  of  the  amazing 
advance  made  since  1861  by  the  Negro  of  the  United 
States,  learning  and  purity  do  not  characterize  the 
masses  of  our  four  million  Negro  women.  So  long  as 
the  one^room  cabin  forms  the  habitual  and  representative 
"home"  of  the  Negro  family,  or  so  long  as  certain 
white  men  regard  the  Negress  as  having  no  rights 
against  them,  so  long  will  the  character  and  intelligence 
of  Negro  womanhood  as  a  whole  leave  much  to  be  de- 
sired. 

First  in  importance,  because  an  order  of  the  church, 
stands  the  Rhenish  Westphalia  organization  commonly 
called  the  Kaiserswerth  deaconesses.  These  are  no  imi- 
tation of  conventual  life,  of  nuns,  of  sisterhoods,  but  an 
evangelical  revival  of  the  apostolic  institution  of  deacon- 
esses. 

The  word  itself  means  helper,  ministrant  or  servitor; 
and  the  apostles,  especially  Paul,  emphatically  recog- 
nized woman's   fitness.      Paul    refers    to    women    labor- 


OLD  FRIENDS  AND  MODERN  METHODS  585 

ing  in  the  churches.  Help  these  women,  he  said.  He 
commended  Deaconess  Phebe  of  the  church  of  Cenchrea, 
directing  the  Roman  congregation  to  assist  her  in  every 
respect  and  to  receive  her  as  a  saint  deserved  to  be 
treated.  Probably  Persis,  Tryphena  and  Tryphosa  were 
also  deaconesses,  for  the  apostolic  church  utilized 
woman  to  a  large  degree  and  its  quickspreading  missions 
owed  much  to  her  ability  and  zeal.  Chrysostom  actually 
went  so  far  as  to  maintain  that  Junias,  to  whom  Paul 
sent  greeting  from  Rome,  was  a  woman,  an  apostle  and 
a  noted  apostle.  The  centuries  between  Jerusalem  and 
Nicea  bear  witness  to  the  use  of  woman's  winsomely 
aggressive  power.  The  feminine  diaconate  was  and  is 
especially  needed  in  countries  where  oriental  seclusion  of 
women  prevails,  but  with  the  development  of  the  hier- 
archy and  its  jealousy  of  lay  influence  woman  lost  her 
rightful  place  as  a  recognized  force  in  church^work.  In 
the  eastern  church  deaconesses  continued  into  the  middle 
ages,  and  it  is  uncertain  when  they  became  extinct 
(iioo?).  The  British  —  not  English  —  church  had  fe- 
male deacons  as  early  as  400.  In  the  Latin  communion 
they  did  not  become  finally  extinct  before  the  tenth  cen- 
tury. Among  the  Unity  of  Brethren  and  the  Waldenses 
women  from  the  first  occupied  the  deaconship.  Luther 
recommended  the  revival  of  the  institution,  saying: 
"The  readiness  to  feel  compassion  is  more  natural  to 
women  than  men;  they  have  a  gift  for  comforting  and 
soothing  sorrow.  .  .  .  But  we  dare  not  begin  till 
God  make  better  Christians".  The  first  general  synod 
of  the  Rhenish  and  Dutch  Presbyterians  reestablished 
the  order  (1568),  the  church  at  Wesel  enjoying  its  serv- 
ices from  1575  to  1610.  The  Mennonites,  a  Protestant 
body  originating  about  1525,  had  deaconesses  —  were 
they  derived  from  the  Waldensians?  —  and  possibly  the 


586  THE  EXPANSION  OF  MISSIONS 

English  Puritans  and  Separatists  at  Amsterdam  (1593) 
borrowed  the  order  from  Dutch  Mennonites.  It  is, 
however,  more  likely  that  Congregationalism  revived  the 
feminine  diaconate  independently.  In  Amsterdam  a 
widow  of  sixty  served  as  deaconess  for  many  years 
and,  Bradford  tells  us,  "honored  her  place  and  was  an 
ornament  to  the  congregation.  .  .  .  She  did  fre- 
quently visit  the  sick  and  weak,  especially  women,  and 
as  there  was  need  called  out  maids  and  young  women  to 
watch  and  do  them  other  helps  as  their  necessity  did  re- 
quire; if  they  were  poor  she  would  gather  relief  for  them 
from  those  that  were  able,  or  acquaint  the  deacons;  and 
she  was  obeyed  as  a  mother  in  Israel  and  an  officer  in 
Christ".  But  the  deaconess  did  not  influence  the  Chris- 
tian church  at  large,  though  Gooch  and  Southey  advo- 
cated organizations  of  Protestant  women  similar  to  the 
Beguines,  until  after  the  modern  movement  of  missions 
was  well  under  way. 

Fliedner,  a  Luthero-Presbyterian  clergyman,  while  in 
Holland  saw  the  work  of  the  Mennonite  deaconess  and 
while  in  England  was  impressed  by  the  labors  of  Eliza- 
beth Fry  the  Friend.  These  women  convinced  him  of 
the  value  of  such  helpers,  and  in  1836  he  founded  the 
deaconesS'SOciety  of  Rhenish  Westphalia.  Amalia  Sieve- 
king  of  Hamburg  had  in  1831  attempted  to  draw  Ger- 
man women  into  active  participation  in  church^ministry, 
but  none  came.  Now,  however,  the  time  was  ripe. 
Though  the  papal  populace  of  Kaiserswerth  opposed 
Fliedner,  he  chose  a  Catholic  as  the  first  hospital=physi- 
cian,  and  the  first  patient  was  a  Catholic.  Fliedner's 
wives  successively  advanced  his  life=work,  perhaps  even 
making  it  possible,  and  became  the  first  deaconess* 
mothers.  The  order  grew  so  steadily  that  in  1857  it  en- 
tered Alexandria,  and  now  has  hospitals  at  Cairo  (1884), 


OLD  FRIENDS  AND  MODERN  METHODS  587 

Kamerun  and  Port  Said  and  nurses  at  Madeira.  To=day 
the  order  numbers  at  least  seventy  houses  and  eighty^ 
five  hundred  sisters  in  the  four  quarters  of  the  globe. 
Moreover,  it  has  caused  the  formation  of  deaconesses  in 
several  branches  of  the  Protestant  communion,  and  has 
graduated  such  nurses  as  Florence  Nightingale.  Mrs 
Fry  in  1839  founded  an  order  of  deaconesses  in  England; 
Marie  Gederschoeld  another  in  Sweden;  Vermail,  a 
Huguenot  minister  and  philanthropist,  a  third  in  Paris; 
and  still  others  followed  the  precedent  in  Denmark  and 
Switzerland.  The  Anglican  and  Episcopal  sisterhoods, 
though  younger  than  the  Kaiserswerth  order,  are  to  some 
extent  independent  in  origin  and  practice. 

The  Kaiserswerth  deaconess  differs  from  the  Roman 
sister  in  retaining  life-long  freedom  and  full  control  of 
property.  She  takes  no  vows,  promising  only  that  she 
"will  endeavor  to  do  her  duty  in  the  fear  of  God  accord- 
ing to  His  holy  teachings";  and  at  death  her  property 
reverts  to  her  family  or  to  whomsoever  she  wills  it.  The 
candidate  must  be  between  eighteen  and  forty  years  old, 
and  the  probationer,  if  she  stand  steadfast  to  the  end  of 
her  course  of  hard  work,  enjoys  three  years  of  training. 
Every  woman  begins  with  house=work  and  receives  in- 
struction in  simple  book=keeping,  reading  aloud  and  let- 
ter^writing.  Then  the  future  nurse  goes  to  the  medical 
and  surgical  wards,  the  future  teacher  to  the  normal 
school.  A  cheerful,  modest,  sanitary  costume  is  worn 
as  a  uniform,  and  proves  helpful  as  a  protection  against 
the  rabble.  The  Kaiserswerth  mother^house  consecrates 
the  deaconess;  chooses  and  changes  her  station;  clothes 
and  feeds  her;  provides  money  for  working^expenses; 
and  supplies  a  home  for  the  retired  sister.  She  may  at 
any  time  withdraw  without  disgrace,  being,  however,  re- 
quested  to   signify   her  intention   every  five  years;  and 


588  THE  EXPANSION  OF  MISSIONS 

service  in  epidemics  or  in  foreign  lands  is  not  obligatory. 
Probationers  frequently  fall  off,  but  few  "ordained"  dea- 
conesses. Proselyting  as  a  duty  of  the  diaconate  is  dis- 
countenanced, Kaiserswerth  sisters  never  obtruding 
their  religion;  but  very  many  nurses  and  teachers  are 
serving  the  church,  and  others  in  Africa,  China  and  the 
East  Indies  are  active  as  missionaries. 

The  Alexandria  hospital  has  about  twelve  deacon- 
esses, who  on  the  average  nurse  about  a  hundred  patients 
daily.  Out  of  eleven  hundred  and  sixty=three  persons  in 
1892  the  natives  of  Africa  numbered  six  hundred  and 
fortysone;  the  Muslims,  five  hundred  and  forty^eight. 
There  were  also  an  infant-school  and  a  polyclinic  with 
thirty  thousand  treatments  annually.  When  the  majority 
of  the  Europeans,  in  consequence  of  the  Muhammadans 
massacring  Christians  (1882),  fled  from  Alexandria,  the 
Kaiserswerth  hospital  was  as  quiet  as  a  peaceful  haven 
and  the  sisters  stood  to  their  post.  Among  the  Ger- 
mans who  took  refuge  with  them  was  Schweinfurth  the 
explorer.  He  wrote:  "When  I  entered  one  of  those 
crypts  in  which  the  Christians  of  the  first  century  se- 
cured themselves  from  their  persecutors,  ancient  Alex- 
andria made  itself  real  before  my  eyes.  Loving  and 
prudent  sister  N,,  constant  in  evil  as  in  good  days,  set 
all  an  example  of  true  Christian  character  as  the  reli- 
gion of  the  first  century  in  its  blinding  purity  brings  it 
before  us.  There  was  no  wailing,  no  anxious  disquiet; 
all  were  shining  exemplars  of  manly  resoluteness  and 
tranquillity".  This  testimony  justifies  Kaiserswerth  in 
teaching  its  women  that  when  brought  in  touch  with 
persons  antagonistic  or  indifferent  to  Christianity,  their 
best  resource  for  spreading  the  gospel^life  of  love  does 
not  rest  in  words.     Mrs  Kinnicut  rightly  recognizes  "The 


OLD  FRIENDS  AND  MODERN  METHODS  589 

One  Source  whence  such  a  life  day  by  day  draws  its  own 
strength  and  sweetness".* 

The  Anglican  bishop  of  London  in  1850  emphatically 
commended  the  Kaiserswerth  deaconess,  and  the  Epis- 
copal communions  have  since  formed  many  sisterhoods. 
But  the  Mercy  sisterhood  has  so  strong  a  leaning  toward 
the  Roman  idea  of  the  nun  that  Howson  in  his  work  en- 
titled Deaconesses  passes  them  by,  and  expresses  himself 
in  favor  not  of  a  strictly  organized,  conventual  system 
but  of  a  free,  flexible,  parochial  diaconate.  Among  An- 
glican sisterhoods  active  in  Africa  are  those  of  All  Saints, 
the  Resurrection  and  St  Raphael.  The  first  works  at 
Cape  Town  ;  the  second  at  Grahamston ;  and  deaconesses 
in  Kafraria.  Cape  Town  fifty  years  ago  was  a  terrible 
place.  Its  evils  as  a  garrison  and  harbor  city  were  ag- 
gravated by  the  extraordinary  medley  of  races  and  reli- 
gions. There  were  heathen  Kafir  and  Khoi^Khoin,  Mu- 
hammadan  Malays  and  nominally  Christian  Britons  and 
Boers.  Unsuccessful  colonists  frequently  abandoned 
their  children,  whose  only  orphanage  was  the  prison. 
Mary  Arthur  at  last  befriended  them,  and  maintained 
those  whom  she  adopted  by  giving  music^lessons.  Dean 
Douglas,  in  order  to  meet  the  many  needs,  formed  a  sis- 
terhood in  England,  and  this  after  arriving  in  Africa 
worked  in  many  parochial  missions  till  the  death  of 
Bishop  Gray.  It  became  so  difficult  then  to  keep  the 
ranks  of  the  order  filled  that  it  affiliated  with  All  Saints 
Sisterhood  in  London.  This  now  supplies  laborers  for 
the  multifarious  needs  of  Cape  Town.      Such  are  homes 

*See  The  Kaiserswerth  Deaconesses,  an  article  by  the  present  writer,  in  The 
Standard  during  1897,  for  fuller  details.  The  Kaiserswertherin  in  her  toilsome 
activities  finds  the  St  John  Sister  most  helpful.  This  is  a  lay  "unordained  " 
graduate  of  Kaiserswerth,  a  woman  of  any  age  and  social  rank,  who  has  studied 
six  months  in  its  hospital.  The  Knights  of  St  John  pay  her  tuition  and  travel- 
ing expenses.    She  and  her  fellow  Sisters  in  effect  form  a  reserve. 


590  THE  EXPANSION  OF  MISSIONS 

for  penitents,  hospital  work,  orphanages  and  schools  for 
the  Kafir,  the  gentry  and  the  poorer  English. 

Crowther's  experience  as  a  schoolboy  (1823)  affords 
perhaps  the  earliest  and  surely  a  most  valuable  illustra- 
tion of  the  success  of  woman  as  a  missionary  teacher. 
The  men  had  so  much  to  do  that  it  was  impossible  to 
attend  to  the  schools.  The  youngsters  liberated  from 
the  slave-ships  at  Sierra  Leone  were  sent  to  be  educated, 
but  the  town^born  boys  bolted  like  rabbits  before  a  dog. 
The  teacher  went  after  them  with  a  whip.  This  only 
sent  them  further.  What  was  to  be  done?  A  woman 
said:  "I  will  fetch  them.  .  .  .  Just  get  everything 
ready".  She  had  brought  lesson-sheets  and  pictures. 
She  used  no  effort,  no  threat,  no  whip.  She  simply  re- 
quested the  boys  to  come.  When  Crowther  and  his 
school-mates  appeared,  she  said:  "Shall  I  teach  you  to 
sing?"  They  answered:  "Yes,  ma'am,  we'll  learn". 
So  she  began: 

This  is  the  way  we  wash  our  hands 
Every  night  and  morning. 

All  the  boys  began  merrily  enough  to  dance  and  sing. 
The  children  who  used  to  run  away  heard  the  fun.  They 
came;  peeped;  listened.  Next  morning  they  joined. 
Then  all  were  daily  dancing,  and  clapping  and  washing 
hands  and  faces.  Before  the  week  was  out  every  run- 
away child  was  in  school. 

This  woman  made  the  compulsory  school^system  of 
Sierra  Leone  succeed. 

The  freedmen  hesitated,  however,  to  educate  their 
daughters,  "because  girls  could  not  be  clerks  or  hawkers 
and  could  not  be  used  in  the  office".  But  as  soon  as  a 
woman  opened  a  separate  school  for  girls,  they  thronged 
to  be  taught.  Though  the  Church  Missionary  Society 
supported  some  of  them,  a  system  of  fees  for  education 


OLD  FRIENDS  AND  MODERN  METHODS  59 1 

was  enforced.  When  the  people  saw  the  superiority  of 
the  girls'  education  and  how  useful  it  made  them,  they 
grew  willing  to  pay.  The  school  is  now  a  large  institu- 
tion, The  Annie  Walsh  Memorial  School,  and  was  re- 
cently superintended  by  three  ladies  of  Lagos. 

When  Crowther  went  to  Bonny  (1866),  the  chief  and 
he  agreed  that  the  natives  should  pay  for  their  children's 
education.  About  ten  dollars  a  year  were  to  be  paid  for 
every  pupil,  whether  boy  or  girl.  After  a  twelvemonth, 
when  payment  fell  due,  the  chiefs  objected  to  wasting 
money  on  the  education  of  girls.  "Our  boys",  they 
said,  "can  trade  for  us,  write  for  us  and  do  everything; 
but  the  girls  can  be  of  no  use.  We  won't  pay  for  them". 
"Very  well",  Crowther  replied,  having  generously 
agreed  previously  to  pay  half  the  preliminary  expenses 
of  the  mission;  "it  must  be  half-pay.  If  you  will  pay 
for  the  boys,  I  will  pay  for  the  girls".  They  very  gladly 
said  yes,  and  paid  nearly  five  hundred  dollars  in  cash  for 
their  fifty  boys  at  school.  Then  Crowther's  own  son  said 
to  his  wife:  "Take  care  of  the  girls,  and  mind  them 
well;  they're  your  share".  She  taught  them  to  sew,  to 
knit,  to  bake  beautiful  bread.  At  an  examination  after- 
wards the  fathers  were  present,  and  were  entertained  at 
dinner.  "This  bread",  said  Oko  Jumbo  as  he  ate,  "is 
very  fine  and  good;  who  made  it?"  "Your  daughter 
Susan",  was  the  reply.  The  chief  was  delighted;  and 
all  the  black  aristocrats  thenceforth  sent  their  children 
to  school  to  learn  household  business.  From  that  time 
native  scruples  as  to  the  utility  of  investing  money  in 
the  education  of  girls,  because  they  unlike  boys  could 
not  afterwards  earn  their  living,  disappeared  in  that 
mission.  The  entire  population  followed  the  example  of 
the  head-men. 

This  pioneering  is  but  a  part  of   what  Anglican  mis- 


592 


THE  EXPANSION  OF  MISSIONS 


sions  in  West  Africa  have  received  from  women  as  edu- 
cators and  evangelists.  In  Crowther's  judgment  female 
missionaries  are  most  helpful  to  this  day. 

Another  of  these  Anglican  missionary=women  was 
Mrs  Gray,  wife  of  the  great  bishop.  She  was  "the  tru- 
est help=meet  that  ever  lived;  one  of  those  rare  people 
who  pointed  out  the  up-hill  way,  if  the  right  one,  and  en- 
couraged her  husband  to  take  it  instead  of  the  easier  path 
round.  Her  love  never  made  her  shrink  from  suffering 
for  him;  she  would  have  encouraged  him  to  go  to  the 
stake".  She  was  the  architect  of  most  of  the  churches 
in  Cape  Colony.  She  accompanied  the  bishop  on  his 
visitations  and  acted  as  his  secretary.  She  gave  her  life 
for  the  work,  since  these  missionary  journeys  brought 
on  her  fatal  illness. 

With  the  Grays  went  Katharine  Barter,  who,  though 
she  succeeded  only  in  isolated  instances  in  working  among 
the  natives,  gave  curious  pictures  of  the  Kafirs  and  of 
herself  among  them  in  Adventures  of  a  Plain  Woman  and 
in  Home^Life  in  Africa. 

Mrs  Colenso  and  her  daughter  as  well  as  the  bishop 
of  Natal  had  a  deep  affection  for  the  Zulu.  Such  was 
the  wife's  devotion  that,  in  the  impossibility  of  trusting 
any  one  else  to  do  so,  she  every  night  washed  the  feet 
of  the  native  lads  living  and  studying  in  the  mission- 
aries' home.  Catholics  are  fond  of  asserting  that  Prot- 
estantism has  no  heroes  and  martyrs  and  of  holding  up 
Claver  and  his  cleansing  of  Negroes  as  an  instance  of 
self-sacrifice;  but  every  one  acquainted  with  the  stench- 
ful  person  of  the  Zulu  will  appreciate  the  noisomeness 
of  the  office  to  which  this  delicate,  refined  woman  sub- 
jected herself  for  the  sake  of  Christ. 

When  the  diocese  of  Natal  was  formed  (1853),  Mrs 
Woodrow  volunteered  for  Durban.     While  learning  Zulu 


OLD  FRIENDS  AND  MODERN  METHODS  593 

she  SO  spoke  that  "the  hearers  went  away  with  tears  in 
their  hearts".  She  and  her  second  husband  settled  at 
Umlazi  River,  and  gathered  Zulu  boys  and  girls  (bestowed 
by  the  parents),  older  converts  and  orphans.  Their  at- 
tempts to  Christianize  and  civilize  the  girls  were  sorely 
hindered  by  the  native  custom  of  buying  wives  with 
cows.  The  Robertsons  afterward  moved  back  into  the 
country  behind,  and  formed  the  considerable  settlement 
of  Kwamagwaza  or  Place*ofsPreaching.  Mrs  Robertson, 
though  in  the  feeblest  of  health,  was  the  soul  of  the  mis- 
sion, educating,  influencing  and  winning  souls.  Of  wild 
girls  and  women  she  made  gentle,  helpful  Christians. 
She  died  in  1863,  protecting  a  tiny  Zulu  boy  to  her  last 
breath. 

When  Mackenzie,  the  youngest  son  of  one  of  Walter 
Scott's  friends,  was  chosen  archdeacon  of  Natal  (1855), 
Mrs  Dundas  his  oldest  sister  wrote  that  his  undertaking 
would  raise  the  tone  of  the  whole  family;  Anne,  another 
older  sister,  went  with  him;  and  Alice,  the  younger  sis- 
ter, soon  joined  them.  Their  first  Natalese  home  was 
built  of  mud,  though  graced  with  straight  walls  and  a 
veranda,  and  boasted  two  apartments.  One  served  as 
chapel,  the  other  as  living-room.  Bee=hive  Zulu  huts 
did  duty  as  sleeping-chambers.  The  sisters  took  the 
deepest  interest  in  the  mission,  and  on  week-days  kept 
school  with  their  brother  for  the  colonists'  children  (who 
would  ride  up  on  ox=back)  and  for  the  natives  old  or 
young.  Anne,  a  woman  of  the  frailest  health,  at  first 
chiefly  taught  white  boys  and  girls,  but  Alice  "the  black 
sister"  devoted  herself  to  the  Zulu.  The  Mackenzies 
were  often  visited  by  the  Robertsons,  who  also  brought 
their  adopted  natives.  When  Charles  and  Anne  returned 
to  England  on  church  affairs,  Alice  helped  the  Colensos 
in    their    Zulu     home-school.      When    the    brother   was 


594  THE  EXPANSION  OF  MISSIONS 

chosen  bishop  of  Unversities'  Mission,  the  sisters  were 
ready  to  cast  in  their  lot  with  him.  When  Mackenzie 
went  ahead,  Anne  and  Mrs  Burrup,  the  young  wife  of 
one  of  the  missionary==bishop's  clergy,  followed.  Them- 
selves almost  dead  with  fever,  they  found  the  brother 
and  the  husband  already  slain  by  the  same  fell  disease. 
Anne  returned  home,  broken  down  and  constantly  suffer- 
ing but  unconquerable.  In  her  sick-room  she  became 
a  mother  of  missions.  Until  her  death  (1877)  she  sur- 
rendered herself  to  founding  a  Zulu  bishopric  that,  in 
memory  of  her  brother,  should  perpetuate  his  earlier 
work.  This  was  the  origin  of  Mackenzie  Memorial  Mis- 
sion. This  is  the  primary  object  of  The  Net  Cast  into 
Many  Waters.  Both  the  magazine  and  the  mission  com- 
memorate a  wonderful  woman  as  well  as  a  marvelous  mis- 
sionary. The  concentrated  enthusiasm  and  the  charm- 
ing sweetness  of  Anne  Mackenzie  promoted  missions  to 
no  little  degree,  and  she  laid  down  a  work  far  advanced 
and  well  organized. 

Mary  Whately,  the  gifted  daughter  of  Dublin's  grand 
archbishop,  inherited  extraordinary  activity,  energy  and 
intelligence;  received  the  finest  training,  mental,  moral 
and  religious,  from  her  parents;  and  early  surrendered 
herself  to  Christly  service.  Her  Egyptian  mission,  be- 
ginning in  i860  and  ending  only  with  her  death  in  1889, 
originated  the  present  activity  of  the  Church  Missionary 
Society  in  Cairo*.  Labor  in  the  ragged  schools  of  Dub- 
lin, with  teaching  and  visiting  the  Irish  town's  numerous 
Italian  inhabitants,  assisted  her  in  training,  however  un- 
knowingly, for  work  among  Egyptian  boys  and  girls, 
Greeks,  Jews,  Kopts,  Muslims  and  Syrians.  Escorted 
by  a  Syriac  Protestant  matron,  she  went  out  into  the 
highways  and  byways  of  her  Cairene  home,  persuaded 

*  Chapter  6. 


r 


MARY    LOUISA    WHATELY 


OLD  FRIENDS  AND  MODERN  METHODS  595 

mothers  to  let  their  girls  come  to  learn  to  read  and  sew, 
and  gathered  nine  into  school.  Ragged  Life  in  Egypt 
forms  the  literary  outcome  of  these  earlier  years.  In 
1869,  at  the  suggestion  of  Albert  Edward,  Prince  of 
Wales,  Ismail  the  khedive  gave  her  a  site  outside  of  the 
walls;  British  friends  aided  her  to  erect  a  spacious  build- 
ing; and  the  school  grew  to  six  hundred  pupils.  Half 
the  boys  and  two  thirds  of  the  girls  were  Muhammadans. 
All  were  taught  to  read  and  write  Arabic.  All  learned 
the  Bible  and  Christian  teaching.  The  boys  also  re- 
ceived secular  education,  and  the  girls  became  mis- 
tresses of  the  needle.  To=day  through  Egypt  these  boys, 
now  men,  hold  positions  of  trust  under  the  government, 
in  mercantile  houses  and  in  railroad  and  telegraph 
offices.  After  Miss  Whately  added  the  medical  mission 
to  her  schools  (1879)  she  daily  read  and  explained  the 
Scriptures  to  such  patients  as  wished  to  hear.  As  if 
these  multifarious  activities  were  not  enough,  this  master- 
ful, versatile,  vigorous  woman  must  yearly  spend  a  few 
days  in  a  hired  dahabiyeh  distributing  the  Scriptures 
among  the  villagers  along  the  Nile.  Of  course  the 
bigoted  or  ignorant  at  first  opposed  this,  but  soon  her 
arrival  was  welcomed,  and  crowds  would  gather  to  greet 
the  woman  of  the  Book.  Women  thronged  around  to 
hear  her  preach.  For  years  she  longed  to  purchase  a 
barge  for  a  mission=boat,  but  could  not  obtain  the  means. 
Though  she  supported  herself  from  her  private  property, 
giving  a  sugar^mill  to  Livingstone's  industrial  mission 
near  the  Zambezi  (1858),  she  was  not  welUenough^to^do 
for  the  purchase  of  a  Nile=^boat  in  addition  to  other  de- 
mands on  her  purse.  Had  it  not  been  for  this,  her  life 
might  have  been  prolonged.  But  her  works  follow  her. 
Her  reputation  is  world-wide.  She  still  lives  and  serves. 
The  larger  part  of  the  progress  of  the  Anglican  mission 


596  THE  EXPANSION  OF  MISSIONS 

in  Egypt  to-day  is  derived  from  the  moral  force  and 
propulsion   of  Mary   Louisa  Whately*. 

The  women's  societies  of  the  American  Baptists  in 
the  north  sent  their  first  female  missionaries  to  the 
Kongo  in  1887.  They  enjoyed  the  experiences  of  pio- 
neers. "One  morning",  so  a  lady  wrote  home,  "the 
men  took  the  tent  down  before  I  had  my  hair  combed. 
When  I  turned  round,  all  the  carriers  of  one  caravan 
were  drawn  up  in  a  circle,  watching  me  with  awe^struck 
faces.  I  believe  they  were  afraid  of  my  hair.  I  am  the 
only  woman  up-country  with  long  hair".  The  ladies  at 
Lukungu  are  teaching  many  children  in  three  classes, 
and  some  of  their  boy^pupils  have  been  already  received 
into  the  church.  At  Palabala  the  hill  on  which  their 
house  was  erected  had  borne  a  name  meaning  Death's 
Hill,  because  condemned  witches  had  here  been  put  to 
death;  but  after  the  coming  of  the  women^missionaries 
the  chief  requested  to  have  the  hill's  name  changed,  as 
it  had  become  a  hill  of  life.  One  of  these  missionaries, 
from  whom,  when  first  in  a  new  place,  the  people  ran 
away,  stayed  a  few  days.  They  flocked  to  her  tent  to 
hear  more.  When  she  first  read  the  Bible  to  the  villag- 
ers in  their  own  speech,  some  ran  screaming  away, 
greatly  alarmed  that  their  language  could  be  talked  from 
a  book.  They  had  never  dreamed  such  a  thing.  In 
the  end,  however,  the  natives  pleaded  to  have  the  Chris- 
tian lady  stay  and  teach. 

Among  the  southern  Negresses  of  America  Baptist 
women  from  the  north  are  performing  remarkable  work. 
For  thirty  years  or  more  Joanna  P.  Moore  gave  herself 

*See  The  Life  of  Mary  Whately  (by  E.  Jane  V^hately)  and  Miss  Whatelv's 
own  Letters  from  Eg^ypt,  Lost  in  Egypt,  Peasant  Life  on  the  Nile  and  The 
Story  of  a  Diamond  tor  information,  unavoidably  omitted  here,  as  to  her 
momentous  work.  "Miss  Whately's  mission",  it  is  claimed,  "stands  first.  It 
has  reached  the  heart  of  Islam.  The  Scriptures  are  now  read  in  Mecca  and 
Medina;  the  authorities  can  not  prevent  it;  and  this  is  well  known  throughout 
the  East".  Miss  Whately  at  least  once  received  proof  that  a  Bible  given  by  her 
reached  Jiddah  the  Meccan  port. 


OLD  FRIENDS  AND  MODERN  METHODS  597 

to  the  emancipation  of  the  Negro  woman,  and  laid  stress 
on  special  training  for  native  workers.  Her  principles 
and  procedure  as  well  as  those  of  other  women  find  ex- 
pression in  the  following  words  of  their  commission  as 
missionaries :  You?^  work  shall  have  special  reference  to  the 
Christianization  and  elevation  of  the  homes  of  the  \colore(f\ 
people.  Though  the  Christian  schools  of  the  Baptist  and 
Congregationalist,  the  Episcopalian  and  the  Methodist, 
the  Presbyterian  and  the  Roman  are  accomplishing 
much,  they  are  comparatively  few  and  can  not  reach  the 
submerged  nine=tenths.  Among  these  neglected  masses 
are  one  million  children  and  youth  outside  of  school. 
These  can  be  touched  only  through  the  home;  and  Bap- 
tist women  have  struck  out  some  original  paths  toward 
the  seizure  of  this  citadel. 

The  first  of  their  methods  consists  of  house-to-house 
visitation.  In  this  the  missionaries  teach  everything 
that  the  need  demands,  everything  that  opportunity  ren- 
ders practicable.  These  Christian  ladies  teach  their 
black  sisters  godliness  and  then  cleanliness  and  home^ 
making.  A  feature  of  this  is  the  fire=side  school. 
Fathers  and  mothers  are  encouraged  and  helped  in  edu- 
cational fellowship  with  their  children,  and  expected  to 
pursue  a  regular  course  of  reading,  which  includes  the 
Bible.  A  third  agency  is  the  industrial  school;  not  the 
large,  rare,  well-equipped  school,  but  the  inexpensive, 
small  school  that  may  be  organized  wherever  there  is  a 
properly  qualified  woman  to  take  charge.  Each  week  the 
children  are  gathered  in  church  or  home  or  school  for 
several  hours,  and  taught  not  so  much  the  simpler  indus- 
tries as  the  nobility  of  labor.  The  kindergarten,  the 
kitchen=garden,  manual  labor  and  sewing  are  employed, 
and  instruction  in  ethics  and  social  culture  is  given. 
Out  of  these   schools  have  already  come  excellent  arti- 


598  THE  EXPANSION  OF  MISSIONS 

zans,  house-servants,  ministers,  missionaries  and  teach- 
ers. A  system  of  industrial  and  model  homes  has  also 
been  inaugurated.  Not  only  has  this  made  a  successful 
beginning  but  the  spiritual  side  is  encouraging.  The 
importance  of  Scriptural  study  receives  recognition  in 
the  formation  of  scores  of  Bible^bands.  From  these  are 
recruited  the  majority  of  workers  in  industrial,  mission, 
Sunday  and  temperance  schools  and  most  of  the  elect 
for  local  trainingsclasses.  A  sixth  agency  for  helping 
the  southern  Negress  is  the  mothers'  meeting.  This 
explains  itself.  Seventh  comes  the  training^class  for 
Christian  workers.  This  consists  of  women  able  to 
spend  time  outside  of  the  home  in  personal  mission-work 
for  the  vicinage.  The  teachings  of  the  Bible  and  the 
means  of  applying  them  are  taught,  and  they  are  then 
sent  to  give  what  they  have  received.  Such  normal 
training  for  Negro  women  is  growing  into  great  propor- 
tions. In  addition  to  The  Moore  Training^School  and  to 
an  increasing  number  of  classes  the  Baptist  women  sus- 
tain departments  at  Spelman  Seminary  and  Shaw  Uni- 
versity for  training  Negro  women  as  missionaries  in 
Africa  no  less  than  in  America. 

A  single  instance  of  the  application  of  several  of  the 
above  principles  will  illustrate  their  practical  effect. 

In  Indian  Territory  a  Christian  woman  visited  the 
Negro  settlement  of  Sodom.  Ignorance,  immorality 
and  pauperism  held  carnival.  The  missionary  began 
quietly.  Week  after  week  she  entered  loathsome  cabins 
in  order  to  make  friends  with  their  inmates.  After  an 
interval  she  could  question  them.  "Do  your  children 
go  to  school?"  "No,  honey".  "Why  not?"  "Isn't  no 
school".  "Why  not?"  "We's  too  poor".  "Do  you 
use  snuff?"  "Yes,  honey".  "Do  you  use  tobacco?" 
"Yes".     "Do  you  drink  beer?"     "Yes,  honey".    "What 


OLD  FRIENDS  AND  MODERN  METHODS  599 

does  your  snuff  cost,  your  tobacco,  your  beer?  Don't 
you  see  that  you  pay  more  for  these  than  to  pay  your 
share  of  a  teacher's  salary  and  educate  your  children? 
Which  do  you  love  best:  tobacco,  snuff  and  beer  or  your 
little  ones?  Can  you  give  up  these  harmful  things  for 
your  children?"  Some  could  and  did.  The  town  set  an 
old  cabin  apart  for  a  school  and  secured  a  colored 
teacher  from  a  Christian  boarding-school.  In  less  than 
a  year  the  men  hauled  lumber  and  erected  a  new  school. 
This  also  served  as  meeting-house.  The  women  cleaned 
the  cabins,  and  some  of  the  Negresses  actually  put  in 
small  windows.  Finally  all  became  ashamed  of  the  name 
of  the  town,  and  Sodom  became  Pleasant  Grove,  with 
church  and  school,  progressive  homes  and  people. 

Testimony  as  to  the  beneficent  results  of  such  endeav- 
ors is  emphatic  if  not  unanimous.  In  one  southern  city 
a  white  man  said  to  the  leader  of  an  industrial  school: 
"I  can  always  tell  the  children  who  go  to  you;  they  have 
cleaner  and  brighter  faces,  their  clothing  is  neater,  their 
tones  gentler,  their  conversation  purer  and  their  conduct 
better  than  that  of  children  not  under  such  influence". 
Of  the  effect  of  the  Bible=bands  on  Memphis  a  Negro 
editor  and  pastor  wrote:  "The  quietude  that  prevails  is 
remarkable.  Many  minds  that  had  gone  wild  over  Baal- 
worship  have  settled,  and  the  people  are  living  and 
thinking  better".  A  worker  "sees  steady  progress  all 
along  the  line.  In  the  country  there  is  a  wonderful  up- 
rising of  women".  Another  notices  a  much  deeper 
interest  among  the  older  people  in  children  and  youth. 
A  Tennessee  Negress,  educated,  refined  and  successful, 
speaks  of  white  southern  women  recognizing  their  black 
sisters  more  and  more.  She  "believes  the  key-note 
struck  that  will  eventually  harmonize  the  terrible  disturb- 
ance   in    our    land.      ...      As    she    goes    among    her 


6oO  THE  EXPANSION  OF  MISSIONS 

people  she  teaches  Romans  xii  with  application  to  the 
racesquestion,  emphasizing  verse  14:  Bless  them  which 
persecute  you;  bless,  and  curse  not".  In  many  districts 
of  the  south  Baptist  women  note  a  slowly  widening  but 
hopeful  break  in  the  Chinese  wall  of  racial  prejudice.  In 
some  localities  white  southern  ladies  of  good  standing  in 
church  and  society  are  not  only  participating  in  Negro 
education  and  evangelization  but  asking  assistance  of 
the  missionaries  whom  formerly  they  ostracized. 

In  1 7 13  Ann  Bradstreet,  widow  of  the  late  governor 
of  Massachusetts,  freed  Hannah  her  Negro  slave.  This 
act  of  an  American  Congregationalist  forms  one  of  the 
earliest  emancipations  of  black  men  and  women,  and  was 
a  prophecy  of  the  participation  of  Congregational  women 
in  the  evangelization  of  African  peoples.  Madams  Ellis, 
Kennedy,  Livingstone,  Moffat,  Moult,  Mullens,  Smith 
and  Wardlaw  from  the  United  Kingdom;  Madams  Abra- 
ham, Lindley,  Lloyd,  Mellen,  Robbins,  Rood,  Tyler  and 
Wilder  from  the  United  States;  and  many  unnamed  and 
unmarried  women  have  redeemed  this  pledge  of  Congre- 
gationalism. 

Livingstone  in  1843  entered  his  missionsstation  of 
Mabotsa  or  Marriage-Feast.  The  name  inspired  a 
prayer  that  "many  might  thence  be  admitted  to  the  mar- 
riage^feast  of  the  Lamb".  It  also  became  the  omen  of 
an  earthly  marriage.  Till  1844  Livingstone  had  thought 
it  better  to  remain  independent.  Then  he  met  Mary,  the 
daughter  of  the  Moffats,  and  she  revolutionized  his 
ideas.  My  life-work,  he  argued,  —  so  little  can  men 
dream  of  God's  plan  and  their  place  in  His  purpose  —  will 
duplicate  Moffat's.  Mabotsa  will  be  substantially  an- 
other Kuruman.  For  influencing  its  women  and  children 
a  Christian  lady  is  indispensable.  Who  so  likely  to  do 
this  well  as  the  child  of   missionaries,   herself    born  in 


OLD  FRIENDS  AND  MODERN  METHODS  6oi 

Africa,  educated  in  England,  familiar  with  mission^life 
and  gifted  with  the  helpful,  ready  hand  and  winning 
manner  essential  to  woman? 

So  thought,  so  done.  The  lady  to  whom  Livingstone 
wrote:  "Let  your  affection  be  toward  Him  [God]  much 
more  than  towards  me.  .  .  .  Whatever  frienilship 
we  feel  toward  each  other,  let  us  always  look  to  Jesus  as 
our  common  friend  and  guide",  was  one  in  heart  and 
mind  and  soul  with  her  lover.  Soon  the  maid  and  the 
man  solemnized  marriage  and  made  a  Christian  home  in 
the  mission^hamlet  of  the  marriage=feast. 

Livingstone  had  erected  a  house  of  which  he  was  both 
architect  and  builder,  and  declared  it  "pretty  hard  work, 
almost  enough  to  drive  love  out  of  his  head;  but  it  was 
not  situated  there.  It  was  in  his  heart,  and  wouldn't 
come  out  unless  she  so  behaved  as  to  quench  it!  . 
She  must  get  a  maid  to  come  with  her;  she  couldn't  go 
without  one,  and  a  Khatla  [native]  couldn't  be  had  for 
love  or  money".  The  last  statement  gives  an  idea  of 
the  difficulties  of  house^keeping  and  of  the  hardships  the 
two  had  to  endure.  For  a  long  while  they  used  a 
wretched  infusion  of  Kafir  corn  for  coffee,  but  the  ex- 
haustion of  this  obliged  them  to  go  to  Kuruman  for  sup- 
plies. When  they  arrived,  to  hear  the  old  women  (who 
had  seen  the  wife  depart  two  years  before)  exclaiming: 
"Bless  me,  how  lean  she  is!  Has  he  starved  her?  Is 
there  no  food  in  the  country  to  which  she  has  been?" 
was  more  than  Livingstone  could  bear.  What  home 
meant  to  the  lonely,  toiling  missionary  may  be  inferred 
from  a  letter  to  his  mother  after  a  brief  experience  of 
married  life.  "I  often  think  of  you",  he  wrote;  "per- 
haps more  frequently  since  I  married.  Only  yesterday 
I  said  to  my  wife  when  I  thought  of  the  nice,  clean  bed 
I  enjoy  now:     You  put  me  in  mind  of  my  mother;  she 


602  THE  EXPANSION  OF  MISSIONS 

was  always  particular  about  beds  and  linen.      I  had  had 
rough  times  before". 

At  Koloben,  the  third  and  ultimate  station  of  the 
Livingstones  and  the  sole  permanent  home  that  they 
ever  had,  the  better  half  employed  all  the  morning  in 
culinary  or  other  work.  The  family  rose  as  early  as 
possible,  generally  with  the  sun  in  summer,  and  had  wor- 
ship, breakfast  and  school.  Then  came  incessant  man- 
ual labor.  At  the  same  time  it  was  endeavored  to  carry 
systematic  instruction  so  far  as  practicable;  but  the 
pressure  on  the  energies  was  so  severe  that  little  time 
was  left  for  more  missionary  work.  This  was  a  sorrow; 
and  likewise  the  fact  that  Livingstone  "generally  was  so 
exhausted  that  in  the  evening  there  was  no  fun  left. 
He  did  not  play  with  his  little  ones  while  he  had  them; 
and  they  soon  sprang  up  in  his  absences  and  left  him 
conscious  that  he  had  none  to  play  with".  Well  tired  by 
dinner-time,  the  mother  sometimes  took  two  hours'  rest 
but  more  frequently  went  without  respite  to  teach  the 
native  children.  School  was  popular  with  the  young- 
sters, and  their  attendance  averaged  sixty  but  might  rise 
to  eighty.  She  managed  all  household  affairs  through 
servants  of  her  own  training;  made  bread,  butter  and 
clothing;  educated  her  children  most  carefully;  and 
kept  an  infant  and  sewing^school  that  had  the  largest 
attendance  of  any  which  the  husband  and  wife  opened. 
"It  was  a  fine  sight",  Livingstone  wrote  after  the  death 
of  his  help=meet,  "to  see  her  day  by  day  walking  a 
quarter  of  a  mile  to  town,  no  matter  how  broiling  the 
sun,  to  impart  instruction  to  the  heathen  Ba^Kwain. 
Ma=Robert's  name  is  known  through  all  that  country  and 
eighteen  hundred  miles  beyond.  ...  A  brave,  good 
woman  was  she".  Nor  did  these  labors  exhaust  the  sum 
of  her  tasks.      Every  visitor  enjoyed  boundless  hospital- 


OLD  FRIENDS  AND  MODERN  METHODS  603 

ity  and  kindness  in  the  humble  mission^home.  The  wife 
accompanied  the  husband  on  his  missionary  travels, 
being  with  him  and  their  squad  of  infantry  at  the  discov- 
ery of  Lake  Ngami.  On  such  journeys  she  was  the 
queen  of  the  wagon  and  the  life  of  the  party,  sustaining 
all  hearts  and  directing  all  arrangements.  Her  presence 
and  that  of  the  children  were  of  no  little  advantage  to 
the  missionary;  they  inspired  the  natives  with  confi- 
dence and  promoted  kind  relations  and  tender  feeling. 
Mrs  Livingstone  must  also  have  had  rare  self-control; 
for  in  185 1,  while  on  the  way  to  Sibituani,  the  party  was 
without  water  for  four  days.  The  idea  of  the  children 
perishing  before  the  very  eyes  of  the  parents  was  terri- 
ble; and  it  would  have  been  almost  a  relief  to  the  father 
had  the  mother  reproached  him;  but  not  a  single  syllable 
of  upbraiding  was  uttered,  though  her  tearful  eye  told  of 
agony. 

The  year  1852  brought  a  long  and  painful  parting. 
Providence  sent  Livingstone  to  the  Zambezi  on  behalf  of 
missions  and  Mrs  Livingstone  with  the  four  children  to 
England.  To  the  directors  of  his  society  the  father 
wrote  in  reference  to  the  vile  speech  and  ways  of  the 
pagan:  "Missionaries  expose  their  children  to  a  con- 
tamination they  had  no  hand  in  producing. 
None  of  those  who  complain  about  sending  children 
home  ever  descends  to  this.  .  .  .  Again, 
no  greater  misfortune  can  befall  a  youth  than  to  be  cast 
into  the  world  without  a  home.  In  regard  to  even  the 
vestige  of  a  home  my  children  are  vagabonds".  To  his 
wife  he  confessed  among  utterances  too  sacred  for  repe- 
tition that  she  had  been  a  great  blessing  and  that  the 
longer  he  lived  with  her  the  better  he  loved  her.  Much 
of  the  honor  for  the  lowly,  self-sacrificing  missionary's 
marvelous  march  to  mid^continent,  to  the  Atlantic  and 


604  THE  EXPANSION  OF  MISSIONS 

thence  to  the  Indian  Ocean  ought  to  be  awarded  to  Mrs 
Livingstone.  The  wife,  poor  soul!  —  Livingstone 
pitied  her  —  proposed  in  1850  to  let  her  husband  go 
while  she  remained  at  Koloben;  and  he  wrote  that  the 
directors  of  the  society  "were  accustomed  to  look  on  a 
project  as  half-finished  when  they  had  received  the  co^ 
operation  of  the  ladies".  For  the  wife  the  years  of 
separation  were  years  of  deep  anxiety,  often  of  terrible 
anguish.  Letters  were  repeatedly  lost,  none  so  fre- 
quently going  astray  as  his  to  her.  She  was  a  stranger; 
homeless,  invalided,  poor,  with  the  burden  of  wee  bairns 
on  hand  and  heart,  yet  through  great  stretches  of  time 
without  tidings  from  the  wanderer.  The  strain  was  so 
strenuous  that  sometimes  her  harassing  apprehensions 
proved  too  strong  for  faith.  Those  who  knew  her  in 
Africa  could  hardly  have  recognized  her  in  England. 
She  never  knew  an  easy  day  nor  passed  a  dreamless 
night.  When  her  husband  was  longest  unheard  of,  her 
soul  sank  utterly;  but  before  announcements  of  his 
safety  arrived,  prayer  restored  tranquillity.  She  actu- 
ally put  the  matter  of  his  lengthy  detention  playfully, 
pretending  a  "source  of  attraction". 

Livingstone  reached  home  in  1856,  but  a  final  peril 
on  the  Mediterranean  obliged  him  to  write  beforehand 
in  explanation,  saying:  "I'm  only  sorry  for  your  sake, 
but  patience  is  a  great  virtue.  Captaih  Tregear  has 
been  away  from  his  family  six  years,  I  but  four  and  a 
half"!  Mrs  Livingstone  in  the  fond  hope  that  she  need 
never  again  part  from  her  husband  wrote  verses  of  wel- 
come in  which  were  lines  athrob  with  feeling.  The  fol- 
lowing one  proved  prophetic:  "I  may  tend  you  while 
I'm  living,  you  will  watch  me  when  I  die".  Mrs  Moffat 
in  congratulating  her  daughter  on  Livingstone's  return 
did  not  forget  the  shadow  that  falls  over  the  missionary's 


OLD  FRIENDS  AND  MODERN  METHODS  605 

wife  when  she  must  forsake  her  children  and  renew  her 
foreign  work.  Mrs  Livingstone,  the  mother  wrote,  had 
had  a  hard  life  in  inner  Africa  and  endured  many  trials; 
but  if  she  spent  her  remaining  years  in  the  wilds  that 
Livingstone  had  penetrated,  she  would  suffer  manifold 
privations.  Nothing  daunted  the  wife.  She  justified 
the  faith  of  the  husband  in  writing  from  the  Zambezi  in 
1855  that  whoever  stayed  behind  she  as  well  as  he  would 
go  there  as  a  missionary.  At  present,  however,  she  en- 
joyed a  richly  deserved  public  recognition.  The  Royal 
Geographical  Society  received  Dr  Livingstone,  and  sci- 
entists and  travelers  hasted  to  express  heart^felt  grati- 
tude to  the  wife,  who  was  present.  The  London  Society 
gave  a  reception  for  its  missionaries,  and  Shaftesbury  the 
philanthropist  thus  acknowledged  Mrs  Livingstone's 
worth:  "She  endured  all  with  resignation,  patience  and 
joy,  because  she  surrendered  her  best  feelings  and  sacri- 
ficed private  interests  to  the  advancement  of  civilization 
and  the  great  interests  of  Christianity".  When  it  became 
known  at  a  public  dinner  to- Livingstone  in  1858  that 
Mrs  Livingstone  was  to  accompany  him  to  Lake  Nyasa 
and  the  Zambezi,  no  announcement  received  more  en- 
thusiastic applause.  It  is,  Livingstone  declared  to  the 
guests,  hardly  fair  to  ask  a  man  to  praise  his  wife;  but 
she  "had  always  been  the  main  spoke  in  his  wheel  and 
in  this  expedition  would  be  most  useful.  She  was  famil- 
iar with  the  languages.  She  was  able  to  work.  She  was 
v/illing  to  endure.  She  knew  that  one  must  put  one's 
hand  to  everything.  The  wife  must  be  the  maid  of  all 
work,  the  husband  the  jack  of  all  trades.  Glad  was  he 
indeed  that  he  was  to  be  accompanied  by  his  guardian 
angel". 

Alas!  Man  proposes,  God  disposes. 

On  the  voyage  Mrs  Livingstone's  health  declined  to- 


6o6  THE  EXPANSION  OF  MISSIONS 

ward  fever.  Obliged  to  stop  at  Cape  Town  and  to  go 
with  her  parents  to  Kuruman,  she  was  unable  to  advance 
to  the  Zambezi  before  1862.  This  was  a  great  trial  both 
to  husband  and  to  wife,  and  could  she  have  gone,  she 
would  have  rendered  invaluable  service.  From  Kuru- 
man she  returned  to  Scotland  that  she  might  be  near  the 
children.  Though  many  friends  were  kind,  the  time  was 
not  a  happy  one.  The  lonely  woman  longed  deeply  to 
be  with  her  strong  Captain  Great^Heart.  She  felt  that 
in  the  shadow  of  his  stalwart  faith  her  fluttering  heart 
and  shrinking  spirit  would  regain  steadiness  of  tone. 
The  letters  to  the  husband  reveal  spiritual  darkness;  the 
replies  to  the  wife  are  replete  with  earnestness  and  ten- 
derness. 

In  January,  1862,  escorted  by  the  Reverend  James 
Stewart,  now  of  Lovedale,  whom  the  Free  Presbyterian 
Church  of  Scotland  had  sent  to  ascertain  the  possibility 
of  founding  a  mission,  even  then,  on  Lake  Nyasa,  Mrs 
Livingstone  arrived  off  the  Zambezi.  When  the  Gorgon 
encountered  Livingstone's  Pioneer  it  signalled:  "Wife 
aboard".  Livingstone  signalled  back:  "Accept  my 
best  thanks",  thus  concluding  what  he  called  his  most 
interesting  conversation  for  many  a  day.  The  wife  was 
still  more  thankful  for  this  happy  end  to  three  and  a  half 
years  of  separation.  She  had  been  sadly  disappointed 
when  the  Pioneer  failed  to  appear,  and  speculated 
anxiously  as  to  the  cause  of  absence.  When  Stewart 
perceived  Livingstone  and  said:  "There  he  is  at  last", 
Mrs  Livingstone  brightened  at  the  news  more  than  the 
good  doctor  had  seen  her  do  any  day  for  seven  months 
before.      But  a  long  detention  on  the  deadly  coast  ensued 

—  at  the  deadliest  season,  too,  when  fever  was  at  its  height 

—  and  sowed  the  seed  of  catastrophe.  On  April  21st 
Mrs    Livingstone   became  ill,  and   on  the   27th  her  spirit 


OLD  FRIENDS  AND  MODERN  METHODS  607 

returned  to  God.  The  husband  who  had  faced  a  hun- 
dred deaths  and  braved  a  thousand  dangers  wept  like  a 
child. 

From  Griqua-town  to  Shupanga  was  but  a  brief  life- 
journey  of  forty  years  (1821562).  Yet  through  what  wil- 
dernesses! The  careers  of  Mary  Moffat  and  Mary  Liv- 
ingstone, piUchra  filia^  piilchrior  mater^  probably  afford 
as  adequate  illustrations  of  the  trials  of  a  woman=mis- 
sionary  as  do  the  lives  of  any  women.  The  mother  had 
one  work  to  do,  the  daughter  another;  the  former  was 
more  active,  the  latter  more  passive  through  the  compul- 
sion of  circumstance;  but  who  shall  say  which  suffered 
or  wrought  the  more?  "They  also  serve  who  only  stand 
and  wait";  and  the  soldierly  mother  strung  by  strife  to 
glorious  endeavor  deserves  hardly  more  of  praise  and 
reverence  than  the  heroic  daughter  who  endured  cruel 
inaction  and  suspense.  Mrs  Livingstone  was  more  a 
Martha  than  a  Mary,  her  mother  writing  that  "though 
Mary  could  not  be  called  eminently  pious,  she  had  the 
root  of  the  matter".  In  this  she  was  the  child  of  her 
father,  an  idea  confirmed  by  the  fact  that  Livingstone 
and  Stewart  were  struck  with  the  identity  of  her  face 
after  death  with  the  father's  expression  and  features. 
"A  right  straitforward  woman  was  she,  no  crooked  way 
ever  hers,  and  she  could  act  with  decision  and  energy". 
She  experienced  clouds  of  religious  gloom,  followed  by 
great  elevations  of  faith  and  reactions  of  confiding  love, 
and  among  her  papers  was  found  this  prayer:  "Accept 
me.  Lord,  as  I  am  and  make  me  such  as  Thou  wouldst 
have  me".  To  a  friend  she  wrote:  "Let  others  plead 
for  pensions,  I  can  be  rich  without  money;  I  would  give 
my  services  from  uninterested  motives;  I  have  motives 
for  conduct  I  would  not  exchange  for  a  hundred  pen- 
sions".     It   is   fit   that   the   mortal    frame   of  her  whom 


6o8  THE  EXPANSION  OF  MISSIONS 

England  gave  to  Ethiopia  should  rest  in  Afric  soil,  for 
as  really  a  missionary  as  her  father  and  as  truly  as  her 
husband  a  martyr  was  Mary  Moffat  Livingstone. 

The  first  Zulu  convert  of  the  American  Congregation- 
alists  was  a  woman.  She  was  an  African  Hannah  and 
her  son  a  Samuel,  for  he  was  afterwards  ordained  pastor 
of  the  church  she  thus  founded.  The  devoted  wives  of 
the  missionaries  established  kraal-schools  for  the  lowest, 
station^schools  for  the  children  of  Christians  and  the 
boarding^and'industrial  school.  The  Zulu  whether 
Christian  or  pagan  loved  and  trusted  these  women  im- 
plicitly. Several  of  them  spent  between  thirty^five  and 
forty  years  in  Zululand.  Mrs  Lloyd,  daughter  of  Doc- 
tor Willard  Parker  who  defined  medical  missions  as  clin- 
ical Christianity,  after  the  husband's  death  carried  his 
work  single-handed  for  several  years.  Thoroughly  edu- 
cated and  wealthy,  she  gave  herself  gladly  for  the  re- 
demption of  lost  souls. 

The  Congregational  women  of  America  have  two  fe- 
male seminaries  in  Natal,  one  at  Inanda  and  the  other  at 
Umzumbe.  Nearly  a  hundred  girls  attend  Inanda, 
some  having  walked  seventy  miles  to  reach  it.  Fre- 
quently maids  have  run  away  from  the  kraal  in  their 
anxiety  to  enjoy  teaching.  As  the  Zulu  father  values 
his  daughters  highly,  on  account  of  the  dowry  in  cattle 
that  they  bring  when  marriageable,  a  stern  chase  en- 
sues. It  would  remind  some  Americans  of  their  at- 
tempts to  enforce  the  fugitive^slave  law  —  and  other 
Americans  of  their  success  in  resisting  it.  The  majority 
of  the  scholars  come  from  heathenism,  without  prepara- 
tion. Sewing,  home-making  and  gardening  are  the 
industrial  specialties.  The  Inanda  gardens  are  solely 
cultivated  by  the  girls,  who,  if  denied  outdoor  life,  could 
not  be  happy  or  healthy.     At  one  planting^season  an  epi- 


OLD  FRIENDS  AND  MODERN  METHODS  609 

demic  occurred.  The  pupils  were  sent  home.  It  seemed 
as  if  there  could  be  no  harvest.  But  so  firm  is  the  hold 
of  the  school  on  the  neighborhood  that  the  natives  came 
fifty  strong,  with  twelve  plows  and  seventy  oxen,  and 
broke  and  planted  nearly  seventeen  acres.  Later,  the 
women  weeded  the  crops.  A  few  years  ago  a  shirt  made 
by  the  Umzumbe  girls  won  the  first  prize  at  an  interco- 
lonial exposition  in  London.  Graduates  of  this  school 
are  exerting  salutary  influence  on  heathen  homes.  From 
both  seminaries  come  Christian  motherhood,  female 
church^membership,  many  invaluable  assistants  in  higher 
grades  of  the  mission^schools,  Sunday-school  workers, 
teachers  of  elementary  schools  and  wives  for  helpers  and 
pastors.  Some  students  each  year  become  Christian  com- 
municants. Revivals  have  been  enjoyed,  and  graduates 
who  are  not  confessing  Christians  are  rare.  Not  every 
stone  proves  a  gem,  but  the  drift  and  tenor  of  the 
schools  are  toward  elevation  and  spirituality.  They  are 
aiding  in  the  formation  of  a  new  sentiment  among  the 
Zulu  as  to  woman.  Without  suggestion  the  native 
church  legislates  in  her  behalf.  One  congregation  or- 
dained that  "no  polygamist  should  be  allowed  to  become 
a  member"  and  that  "any  who  sell  daughter  or  sister, 
treating  them  like  horse  or  cow,  can  not  be  received  into 
the  church". 

To  handle  the  freedmen's  work  of  American  Congre- 
gational women  would  exceed  limitations;  but  they  an- 
ticipated those  of  other  churches,  employ  substantially 
the  same  methods  and  surpass  all  in  the  gift  of  them- 
selves and  their  means.  Since  1846  over  three  thousand, 
five  hundred  Congregational  ladies  have  educated  and 
evangelized  the  southern  Negro*.      The  Woman's  Board 

*  The  Annual  R effort  of  the  Bureau  of  Woman's  Work  (1897);  A  Plea  for 
Colored  Girls ;  A  Plea  for  Woman's  Work;  Fifty  Years  of  Womaji's  Work;  I 
Didn't  Have  No  Chance;  A  Negro  Seaside  School;  Our   Work  tti.  the  Black 


6lO  THE  EXPANSION  OF  MISSIONS 

of  Missions  of  the  Disciples,  a  Congregational  commun- 
ion independent  of  the  Congregational  churches,  revived 
the  men's  Jamaican  mission,  which  had  fallen  into  decay. 
The  ladies  sustain  five  male  missionaries,  own  property- 
worth  |2o,ooo  in  churches,  day-schools  and  Sunday- 
schools,  and  claim  thirteen  [?]  thousand  communicants. 

British  Congregational  women  in  1891  identified  their 
work  with  the  general  work  more  closely  than  ever  be- 
fore. The  directors  of  the  London  Society  consist  of 
ladies  as  well  as  men.  Though  the  selection  and  train- 
ing of  female  candidates  remain  with  a  women's  commit- 
tee, all  other  details  of  woman's  work  run  along  the 
same  lines  and  proceed  under  the  same  control  as  the 
whole  work.  The  outcome  will  be  awaited  with  interest. 
The  work  among  Malagasi  women  follows  the  general 
course  of  that  among  Africans. 

American  Lutheranism,  thanks  to  the  inspiration  of 
greatsbrained,  great-hearted,  great=souled  Gustavus 
Adolphus,  began  grandly  as  to  the  Negro.  Dela- 
ware, while  a  colony  of  Danes  and  Swedes  (1638), 
disallowed  Negro  servitude  and  declared  it  "not  law- 
ful to  buy  and  keep  slaves*".  But  it  was  left  for 
European  Lutheranism  and  for  its  female  missionaries 
to  wear  the  laurels  of  victory  in  the  struggle  against  Afri- 
can bondage  and  paganism.  Mrs  Albrecht,  the  Lutheran^ 
born  wife  of  a  German  missionary  in  the  service  of  Brit- 
ish Congregationalism,  and  Mrs  Krapf,  whose  Lutheran 
husband  was  the  glory  of  Anglican  missions  in  Zangue- 
bar  down  to  1855,  stand  out  among  the  gifts  of  the 
Lutheran  communion  to  Africa.  Mrs  Albrecht  married 
for  love  of  missions  as  well  as  for  love  of  love,  and  died 

Belt;  Sister  Clara;  The  African  in  America;   Training:  Colored  Girls;   Two 
Girls'  IVor/s  and  Work  Among  the  Colored  People  contain  interesting  and  val- 
ualale  details,  but  were  sent  too  late  for  use. 
♦Stevens,  History  of  Georgia,  vol.  i,  p.  288. 


OLD  FRIENDS  AND  MODERN  METHODS  6  I  I 

in  the  field  for  their  sake.  Rosina  Krapf  in  heroism 
equalled  the  zeal  of  Xavier.  With  her  husband  she 
penetrated  Abyssinia.  When  compelled  to  flee  she  shared 
his  every  exposure  and  privation.  When  their  child  was 
born  (1844)  on  the  Zanzibar  coast,  it  was  under  the 
shade  of  a  tree  in  the  wilderness.  As  the  father  bap- 
tized the  dying  babe  of  sorrow,  the  mother  gave  it  the 
Amharic  name  for  a  tear  and  despite  her  anguish  sought 
to  comfort.  Through  peril  of  land  and  sea  she  had  been 
the  husband's  valiant  comrade;  with  her  last  breath  she 
bade  him  bear  her  body  to  the  African  shore  that  her 
grave  might  remind  the  Muhammadan  and  the  pagan  of 
what  had  power  to  bring  her  to  this  land,  and  that  it 
might  inspire  other  missionaries  to  bear  the  fiery  cross 
through  the  Galla  country  into  Abyssinia. 

The  missions  in  Ethiopia,  Gallaland,  Ibea  and  Uganda 
make  one  answer  to  that  yearning;  the  rising  of  Norse 
womanhood  offers  another.  When  Dahle  in  1888,  after 
spending  nearly  fifty  [?]  years  as  a  missionary  in  Madagas- 
car, returned  to  Norway,  he  found  a  new  factor  in  mis- 
sions. Almost  half  the  Christian  young  women  were 
ready  to  become  missionaries!  Until  then  Norwegian 
ladies  had  been  chiefly  collectors  of  money.  They 
formed  hundreds  of  associations.  They  have  a  paper, 
edited  by  a  woman,  for  missions  among  women.  They 
have  female  teachers  on  the  foreign  staff.  From 
Sweden,  however,  came  the  impulse  in  1874  that  led  the 
Lutheran  women  of  America  to  organize  in  behalf  of 
non^Christian  women. 

Muhlenberg  Mission  has  since  i860  had  a  school  whose 
first  girls  came  from  a  captured  slaver.  Many  of  the 
pupils  marry  and  settle  on  land  around  the  mission  re- 
served for  Christian  families.  Each  couple  receives  five 
acres.      In   the   thrift,  comfort   and  habits  of  this  Chris- 


6l2  THE  EXPANSION  OF  MISSIONS 

tian   community   its  pagan  neighbors  see  applied  Chris- 
tianity. 

British  Wesleyan  women  have  missions  at  Lagos  and 
in  Austral  Africa.  At  three  stations  here  they  have 
large  schools,  from  one  of  which  nearly  twenty  day- 
schools  are  worked.  Recently  one  of  the  women*mis- 
sionaries  had  a  catechumens'  class  comprising  thirty-five 
of  the  one  hundred  and  six  pupils.  An  unmarried  Amer- 
ican Methodist  woman  went  to  Liberia  as  a  missionary 
in  1834,  and  when  her  comrades  died  or  returned  home 
ill,  she  stood  stanchly  to  her  post  until  the  mission  was 
reinforced.  Meanwhile  she  underwent  terrible  experi- 
ences. Ann  Wilkins,  the  successor  of  this  unknown 
heroine,  devoted  herself  for  many  years  to  the  women 
of  Liberia,  establishing  at  White  Plains  a  seminary  that 
for  a  few  years  was  quite  successful,  and  leaving  a  name 
still  fragrant  with  loving  memories.  But  the  work  of 
America's  Methodist  women  for  Africa's  dusky  daugh- 
ters is  another  of  the  African  failures  of  American  Meth- 
odism. The  gracious  lady  who  in  1893  presented  wom- 
an's work  for  African  women  to  the  Columbian  Congress 
on  Africa  at  Chicago  found  herself  constrained  to  pass  in 
silence  over  the  attempt  of  American  Methodist  woman- 
hood in  this  field.  She  did  not  mention  even  the  fact  of 
such  an  endeavor.  It  is  from  other  sources  that  we  learn 
that  the  Women's  Missionary^Society  of  the  northern 
Methodists,  whose  communicants  in  1875  numbered  one 
and  one^half  million,  made  a  beginning  in  Africa  the  year 
before,  only  to  abandon  African  women  afterwards.  In 
1898  it  re-entered  Africa,  in  Angola.  The  Women's 
Mite^Society  of  the  African  Methodist  Episcopal  Church 
aids  especially  in  the  evangelization  of  Haiti;  but, 
though  the  annual  income  of  their  society  is  only  about 
$1,000,    these  poor  women  founded   it  when  they  were 


OLD  FRIENDS  AND  MODERN  METHODS  613 

Still  but  a  decade  away  from  slavery,  and  have  mission- 
aries in  Sierra  Leone,  San  Domingo,  St  Thomas  and 
Trinidad. 

The  Bohemian  Unity  of  Brethren,  the  United  Breth- 
ren in  Christ  and  various  undenominational  organiza- 
tions may  be  grouped  here,  since  it  is  all  but  out  of  ques- 
tion to  obtain  data  as  to  the  African  work  of  the  women 
of  these  numerous  and  scattered  bodies. 

Among  the  Khoi=Khoin  baptized  by  Schmid  two  were 
women.  One  of  them,  named  Magdalena,  kept  the  faith 
through  all  the  dark  and  weary  years  between  Schmid's 
expulsion  and  the  renewal  of  the  mission  (1742=92).  In 
1828  Wilhelmina  Stompjes,  a  Kafir  convert  of  Gnaden- 
thal,  accompanied  the  "Moravian"  missionaries  and  their 
Hottentot  proselytes  who  founded  Shiloh  in  Kafraria. 
Here  she  approved  herself  a  good  and  faithful  workman, 
providentially  bestowed  upon  the  mission.  "The  strong 
and  admirable  features  of  her  Christian  character",  said 
a  missionary  not  given  to  exaggeration,  "her  intense  love 
for  her  countrymen  and  her  mastery  of  their  language 
gave  her  a  great  advantage  over  the  missionaries,  who 
could  only  hold  intercourse  with  them  by  an  interpreter. 
She  faithfully  used  it  in  all  humility  for  the  furtherance 
of  the  Lord's  work.  With  warm  heart  and  overflowing 
lips  she  would  tell  of  the  love  of  God  in  Christ.  Her 
word  had  such  weight  even  with  proud  chiefs,  that  they 
were  oft  swayed,  and  did  not  deem  it  beneath  their  dig- 
nity to  send  special  messengers  to  the  lowly  maiden". 
She  cooked,  tilled  the  garden,  taught  Kafir  girls  and 
translated  freely  for  the  preachers,  interspersing  fre- 
quent comments  and  remarks  of  her  own.  With  the 
daily  dole  of  bread  to  the  beggars  she  also  gave  the 
Bread  of  Life.  At  her  kitchen=door  she  received  the 
emissaries  of  the  chieftains.      While  toiling  in  her  garden 


6  14  THE  EXPANSION  OF  MISSIONS 

one  day  in  1829  Wilhelmina  saw  Bowana  and  Mapasa 
appear  in  warscostume  with  fifty  warriors.  To  her  na- 
tive sagacity  their  array  instantly  revealed  the  red* 
handed  purpose.  But  her  instant  and  only  thought 
was  to  rescue  the  missionaries.  She  faced  the  two  chiefs. 
She  upbraided  them  with  the  guilt  of  treachery  and  un- 
warrantable wickedness.  She  drove  them  off,  and  a  few 
days  later  they  actually  sent  an  apology. 

Though  Mapasa's  hatred  continued,  Wilhelmina  re- 
mained a  frequent  channel  for  divine  blessing  and  pro- 
tection. 

The  Friends,  from  their  entrance  on  African  mis- 
sions, have  had  women  among  their  representatives.  In 
fact,  Mrs  Kilham  might  be  regarded  as  a  pathbreaker 
for  modern  "Quaker"  missions  in  Africa,  for  she  trav- 
eled and  worked  during  more  than  ten  years  along  the 
Guinea  coast.  She  left  no  means  untried  for  the  conver- 
sion of  the  Negro,  devoting  special  attention  to  the 
languages,  opening  schools  and  becoming  widely  known 
through  her  philanthropic  if  somewhat  eccentric  efforts. 
The  British  Friends'  first  missionary  to  India  was  a 
woman  (1866),  and  among  their  earliest  missionaries  in 
Madagascar  was  an  American  "Quakeress".  The  British 
Friends'  Missionary  Association  in  1895  had  about  a 
dozen  female  missionaries,  representing  the  faith  of  Fox, 
in  the  great  African  island.  The  "Quaker"  women  of 
America  in  1890  consummated  a  missionary^union  of  ten 
societies,  the  oldest  of  which  originated  nine  years  be- 
fore, and  work,  among  other  fields,  in  Jamaica.  The 
Union  is  represented  abroad  by  many  more  women  than 
men,  and  at  several  points  cooperates  with  English 
Friends. 

Before  Agamemnon  there  were  also  kings  of  men. 
Even   Mary  Whately  had  a  predecessor  in   Egypt.      This 


OLD  FRIENDS  AND  MODERN  METHODS  615 

was  Miss  Holliday;  and  for  a  time  she  represented  the 
great  and  undenominational  society  for  the  education  of 
oriental  women.  This  was  instituted  in  1834  by  Abeel, 
is  sustained  by  the  women  of  the  established  and  free 
churches  of  Britain,  and  has  no  masculine  officer  except 
a  treasurer.  The  income  averages  about  $35,000  annu- 
ally; the  organization  publishes  a  monthly  journal;  and 
the  missionaries  number  nearly  fifty  with  twenty  thou- 
sand pupils  in  two  hundred  and  seventy=five  or  more 
schools.  The  society  became  the  mother  of  more  recent 
ones,  and  now  includes  half  the  globe  in  its  beneficence. 
Its  African  fields  comprise  Egypt,  the  Levant,  Mauritius, 
North  Africa  and  South  Africa;  and  its  present  work 
after  sixty  years  of  unremitting  labor  consists  of  house= 
tO'house  visitation,  with  Bible  and  sewing  classes;  medi- 
cal missions;  mothers'  meetings,  with  branches  of  the 
Bible-and'Prayer  Union  and  of  the  Young  Women's 
Christian  Association;  schools  —  boarding-school,  day- 
school  and  Sabbath=school;  and  the  training  of  native 
women.  This,  the  most  important  part  of  the  mission, 
is  diligently  carried  on,  and  has  raised  up  a  large  num- 
ber of  African  assistants  who  serve  the  society  as  Bible- 
women,  district:=visitors  and  teachers.  Many  schools  not 
directly  under  its  control  constantly  receive  aid.  In 
South  Africa  Kafir  and  Zulu  girls  have  been  rescued 
from  degradation  and  misery  by  its  excellent  boarding- 
schools;  and  in  West  Africa  it  has  long  done  good  work 
in  more  than  one  locality,  aiding  many  schools  from  its 
funds  and  by  the  sale  of  productions.  From  the  first 
the  society,  in  addition  to  aiding  agents  and  stations 
directly  under  its  own  control,  has  everywhere  assisted 
and  cooperated  with  many  independent  workers  who 
started  on  their  own  charges  but  found  need  of  help  from 
home.      Miss  Whately  herself  (1861589)  was  among  those 


6l6  THE  EXPANSION  OF  MISSIONS 

who  grasped  the  sisterly  hand  of  this  society.  In  early 
days  the  society  could  put  forth  educational  effort  only 
among  the  humblest  classes,  but  now  all  are  open. 
Everywhere,  however,  conversion  forms  the  foremost 
aim;  though  great  pains  are  taken  to  insure  good  and 
practical  education  of  every  sort,  Christian  training  is 
the  highest  object.      This  is  never  lost  from  sight. 

Miss  Holliday,  an  English  lady  of  superior  educa- 
tion, becoming  deeply  interested  in  Egypt,  became  the 
Amelia  Edwards  of  her  time  and  devoted  herself  to 
Arabic,  Koptic  and  Egyptology.  But  her  great  desire 
was  to  consecrate  herself  to  the  elevation  of  Egyptian 
women.  Accordingly  The  Society  for  the  Promotion  of 
Female  Education  in  the  East  put  her  in  charge  of  a 
school  of  eighty=five  girls  in  Cairo  (1836).  She  had 
occupied  the  position  but  a  little  while  when  a  new 
sphere  of  influence  opened  most  unexpectedly.  Mehe- 
met  Ali,  the  Albanian  founder  of  the  present  dynasty 
and  the  maker  of  modern  Egypt,  formally  requested  her 
to  educate  the  hundred  women  of  his  harem!  The  wazir 
wrote  that  "in  introducing  enlightened  female  education 
they  would  be  striking  at  the  root  of  the  evils  which 
afflicted  them.  He  had  been  able  to  trace  their  debase- 
ment to  no  other  cause  than  the  want  of  efficient,  moral, 
useful  education  for  their  women".  When  we  recollect 
that  this  confession  was  uttered  sixty  years  ago,  and  in 
the  most  Muhammadan  city  of  Islamry,  we  may  gain 
some  appreciation  of  the  momentousness  and  vital  signif- 
icance of  the  new  forward  movement*.  After  much 
prayer,  after  consultation  with  friends.  Miss  Holliday 
accepted  the  providential  opportunity,  especially  as  the 
pasha  assured  her  that  the  education  of  his  harem  was 
but  the  beginning  of  education  for  all  Egyptian  women. 

*Lane  states  that  Egyptian  Muslim  women  then  were  regarded  by  the 
Musulman  world  as  the  most  libidinous  of  its  women. 


OLD  FRIENDS  AND  MODERN  METHODS  617 

For  ten  years  the  English  lady  worked  in  the  palace  and 
organized  schools  in  the  city.  When  she  entered, 
scarcely  one  woman  could  read;  when  she  departed, 
hundreds  were  reading. 

Berber  Africa  affords  a  wide  field  for  female  mission- 
aries, since  only  they  as  a  rule  can  enter  the  home  and 
reach  the  woman.  North  Africa  Mission  recognizes 
this.  In  1892  thirty-nine  of  its  fifty=four  missionaries 
were  women.  Though  the  sultan  of  Marocco  forbade 
intercourse  between  these  missionaries  and  Moorish 
women,  believing  that  such  "communication  threatened 
innovations  in  the  law  and  corrupted  religion",  women 
are  generally  regarded  with  less  suspicion  than  men. 
The  populace  thinks  them  less  able  to  pervert  the  faith- 
ful of  Islam,  but  the  rulers  of  the  Muslim  church  and 
state  rightly  hold  otherwise.  French  opposition,  how- 
ever, in  Algeria  and  Tunis  makes  a  more  formidable  bar- 
rier. French  law  prohibits  the  practice  of  medicine 
without  a  French  diploma,  French  rulers  prevented  Brit- 
ish and  Swedish  missionaries  from  preaching,  and  the 
French  republic  notified  the  North  Africa  mission  to 
quit. 

The  Salvation  Army  owes  its  success  under  God  to 
women;  and  the  Taylor  Mission  was  predominantly  oc- 
cupied by  feminine  missionaries.  At  one  of  its  posts  a 
woman  who  was  a  superior  linguist  and  teacher  was  once 
the  sole  occupant.  At  another,  so  it  was  said,  the  mis- 
sionary, who  worked  largely  at  her  own  charges,  estab- 
lished a  boarding-school  for  girls,  made  a  coffee-farm 
and  fruit=garden,  and  taught  among  the  villages.  Miss 
Kildare,  single-handed,  manned  a  station  for  ten  years 
near  Banana  at  the  mouth  of  the  Kongo.  Miss  Taylor, 
if  report  speak  true,  is  also  making  a  remarkable  record 
among  African  missionaries  for  endurance  and  efficiency. 


6l8  THE  EXPANSION  OF  MISSIONS 

The  Woman's  Missionary  Association  of  the  United 
Brethren  in  Christ  entered  Sierra  Leone  in  1877.  A 
single  lady  broke  ground  in  a  new  district.  Within  five 
years  the  women's  mission  slew  the  slave=trade  at  Rotu- 
funk.  The  Sowers  Home  for  girls  inhabited  an  attrac- 
tive and  substantial  house,  had  over  a  hundred  pupils, 
and  instructed  them  in  book^lore  and  also  in  all  the  arts 
of  home^making.  The  Bompeh  School  enjoyed  the  serv- 
ices of  no  less  a  woman  than  Mrs  Thompson,  Crow- 
ther's  daughter.  The  converts  itinerated  two=by^two 
through  the  country  under  the  auspices  of  the  mission- 
aries. They  reached  many  hamlets  every  day,  and  held 
preaching  and  song  services. 

Though  the  Huguenot  College  at  Wellington,  Cape 
Colony,  and  its  three  daughter=schools  in  Cape  Colony, 
Natal  and  the  Orange  State  are  not  agencies  for  mis- 
sions among  African  aborigines  but  are  institutions  for 
the  daughters  of  white  people,  the  Huguenot  Missionary 
Society,  the  women's  mission-society,  is  affiliated  with 
twenty^five  colonial  organizations,  supports  eight  female 
missionaries,  and  during  the  past  ten  years  has  sent  more 
than  fifty  women  as  missionaries  to  Kimberley  diamond^ 
mines,  Johannesburg  gold-fields.  Lake  Nyasa,  the  Nyai 
and  the  Shuna.  The  school  was  founded  in  1874  by  the 
Reverend  Andrew  Murray  and  by  Misses  Bliss  and  Fer- 
guson, graduates  of  Mary  Lyons'  Mount  Holyoke  Sem- 
inary. The  colonial  government  has  granted  $25,000; 
the  four  institutions  have  fifty  teachers  (from  America, 
Cape  Colony,  England,  Germany,  Holland  and  Scotland) 
and  nine  hundred  pupils;  and  the  Wellington  branch 
alone  has  prepared  over  six  hundred  teachers.  The 
Mount  Holyoke  College  of  Africa  is  the  light  of  the  Cape 
and  the  great  lakes,  a  maker  of  Austral  Africa. 

The    CoriscQsGabun     mission    of    the    Presbyterian 


OLD  FRIENDS  AND  MODERN  METHODS  619 

Church  (north)  in  America  has  ever  enjoyed  the  serv- 
ices of  sagacious,  strongssouled  women  whose  names 
will  live  among  the  workers  for  African  womanhood. 
Such  were  Mrs  Walker,  Mrs  Preston  and  Mrs  Bushnell, 
connected  with  the  school  for  girls  at  Baraka;  Mrs  Nas- 
sau, who  left  a  deep  impress  on  the  hearts  of  the  native 
women  and  composed  hymns  that  are  ever  on  the  lips  of 
the  black  Christians;  Mrs  Reutlinger  and  Mrs  Heer  who 
for  years  held  posts  and  single-handed  encountered  re- 
sponsibility; and  Miss  Nassau  who  for  nearly  thirty 
years  prepared  books  for  her  schools,  printed  them  on 
her  own  press,  translating  them  when  not  originally  writ- 
ten in  the  vernacular,  and  voyaged  the  rivers  in  the 
Evaiigeline^  her  own  boat,  with  herself  as  crew  and  skip- 
per. 

The  mission  of  Presbyterian  women  in  Africa  links 
itself  so  integrally  with  the  general  work  of  the  Presby- 
terian churches;  and  so  few  of  their  missionary  heroines 
in  comparison  with  those  of  other  communions  stand  out 
in  picturesque  personality,  that  it  is  more  natural  to  con- 
sider both  together.  This  course  was  adopted  in  the 
presentation  of  the  African  missions  of  the  entire  Pres- 
byterian communion.  But  Mrs  Coillard  the  Hugue- 
not, Mrs  Lansing  the  American  United  Presbyterian  and 
Dr  Jane  Waterson  the  Scotch  Presbyterian  were  charac- 
ters of  striking  and  unique  interest,  whose  careers 
would  reward  study. 

The  Woman's  Executive  Committee  of  Home  Mis- 
sions of  the  Presbyterian  Church  (north)  can  show 
trophies  won  from  American  heathenism  as  remarkable 
as  those  gained  by  their  sisters  from  African  paganism. 
A  Pennsylvania  woman  went  in  1867  into  Virginia,  and 
under  an  oak  opened  a  school  for  freedmen.  In  1893 
she   was   yet   tilling  the  field,    and    her  county  had  six 


620  THE  EXPANSION  OF  MISSIONS 

Presbyterian  churches,  six  schools  and  a  boarding-acad- 
emy  with  one  hundred  and  seventy^two  pupils.  Three 
of  its  teachers  had  learned  the  A  B  C  in  the  widespread- 
ing  shade  of  that  tree;  and  one  tiny  student  of  the  oak* 
tree  school  graduated  from  Howard  University  with  the 
highest  honors.  From  a  Texan  school  for  Negro  girls 
came  this  statement:  "Were  I  able  to  visit  every 
church,  I  could  at  once  pick  out  the  seminary  girls  by 
their  modest,  quiet,  dignified  manner.  So  far  as  we 
have  been  able  to  follow  these  girls  after  they  leave,  they 
have  for  the  most  part  been  faithful.  They  seem  to 
have  passed  into  a  new  world.  Their  religion  instead 
of  manifesting  itself  in  noisy  shouting  finds  expression  in 
Christian  activity". 

Ex  11710  disce  omnes!  These  solitary  instances  represent 
hundreds  of  equally  successful  efforts  on  the  part  of 
Presbyterian  womanhood  for  the  American  Negro. 

Scotch  Presbyterians  have  at  least  two  noteworthy 
women  in  Africa,  one  a  medical  missionary  in  South 
Africa,  the  other  an  industrial  and  self-supporting  mis- 
sionary in  Nyasaland.  The  former  appears  to  represent 
the  Free  Church,  the  latter  belongs  to  the  state=church. 
This  lady  learned  book=binding  and  shoe-mending  in 
order  to  teach  these  arts,  and  for  the  purpose  of  binding 
the  school=books  took  the  proper  tools  and  two  presses. 
She  sailed  in  June,  1893,  at  her  own  charges  and  was  to 
receive  no  salary.  It  would  seem  that  she  is  not  the  sole 
self-supporting  representative  of  the  Established  Church, 
for  at  the  London  conference  on  missions  in  1888  Mr 
McMurtrie  reported  the  following  instance  of  feminine 
heroism  and  self-sacrifice.  "I  knew",  he  said,  "three 
sisters  who  had  a  great  desire  to  go  to  Africa.  But  they 
knew  we  were  in  difficulties  in  regard  to  money.  They 
would  not  ask  a  penny.     They  were  not  rich.      One  was 


OLD  FRIENDS  AND  MODERN  METHODS  62  I 

teaching.  Another  was  in  millinery.  The  other  was 
doing  something  else.  They  simply  said:  'We  will 
make  a  bargain;  two  will  stay  at  home  and  keep  the 
third;  she  shall  be  a  missionary'.  She  is  now  out  in 
that  mission". 

The  African  activities  of  the  women  of  the  Roman 
Church,  even  if  we  regard  these  as  running  no  further 
back  than  the  council  at  Trent  (1545563),  are  too  long^ 
continued,  too  multifarious,  too  vast  to  be  discussed  in 
any  less  compass  than  a  volume.  In  fact,  the  literature 
of  the  subject  would  form  a  library.  Africa,  America 
and  the  Antilles;  the  Abyssinian  and  the  Arab,  the  Ber- 
ber and  the  Egyptian,  the  Malagasi  and  the  Negro, 
with  all  the  racial  varieties  of  the  latter;  the  free  man, 
the  slave  and  the  freedman;  the  African  Christian,  the 
Muslim  and  the  pagan  —  have  all  known  the  ministrations 
of  heroic  and  saintly  woman^missioners  from  the  papal 
fold.  Four  black  and  four  white  sisterhoods  are  working 
exclusively  for  the  Negroes  of  America,  while  twenty^ 
one  additional  communities  of  white  sisters  work  among 
black  as  well  as  white  populations.  Nor,  it  is  believed, 
do  these  exhaust  the  number.  Mother  Katharine 
Drexel,  a  wealthy  Philadelphian,  founded  one  of  these 
organizations  for  the  freedmen,  and  devotes  herself  and 
her  vast  fortune  in  their  behalf.  The  Antilles  enjoy  the 
charitable,  educational  and  evangelistic  services  of  at 
least  four  sisterhoods  whose  devout  women  have  conse- 
crated themselves  to  the  cause  of  the  black  Catholic  and 
of  Negro  womanhood.  The  number  of  feminine  organ- 
izations laboring  in  Africa  and  Madagascar  for  the 
Roman  church  is  not  ascertainable,  but  the  number  can 
not  be  few.  Probably  the  most  remarkable  and  success- 
ful of  them  consists  of  the  Sisters  of  Our  Lady  of  Africa, 
les  sxiirs  blanches  of  Lavigerie's  Algerian  white  fathers. 


622  THE  EXPANSION  OF  MISSIONS 

When  Lavigerie  proposed  that  women  be  the  execu- 
tors of  domestic,  social  and  spiritual  regeneration  for  the 
Muslim,  society  protested  against  Christian  ladies  being 
sent  into  regions  where  their  chastity  could  not  be  safe 
for  a  day;  soldiers  and  statesmen  predicted  that  the 
Arab  would  view  their  efforts  with  disdain  and  resent- 
ment; and  even  great  churchmen  regarded  the  project 
with  doubt.  But  when  Lavigerie  publicly  pointed  out 
that  Christian  women  alone  could  reach  Muhammadan 
women;  that  radical  reform  in  all  the  opinions  of  the 
latter  involved  inevitable  change  of  front  on  the  part  of 
the  entire  coming  generation;  and  that  as  a  whole  re- 
sults would  be  further  reaching,  more  thorough  and 
more  speedy,— the  Catholic  womanhood  of  France  volun- 
teered like  another  Jeanne  d'Arc.  "The  moral  superi- 
ority of  the  women",  so  Grussenmeyer  the  biographer  of 
the  cardinal  tells  us,  "their  self-denying  kindness,  their 
courage  and  devotion  deeply  impressed  the  unbelievers, 
who  gazed  at  them  with  astonishment  and  admiration  as 
if  they  belonged  to  a  different  order  of  beings  and  were 
something  more  than  human".  Lavigerie  himself  bore 
similar  testimony.  "I  have",  he  stated,  "seen  them  in 
the  midst  of  their  work.  I  have  seen  them  surrounded 
by  a  motley  crowd  of  men  and  children.  Christians  and 
Muhammadans,  all  clamoring  for  succor;  begging  them 
to  cure  their  ailments,  to  relieve  their  poverty;  with 
utmost  veneration  kissing  the  habit  they  wear.  .  .  . 
One  of  the  sisters,  passing  through  the  streets  of  a  city, 
was  accosted  by  an  old  Turk  who  with  a  mixture  of  curi- 
osity and  respect  said:  'When  you  came  from  heaven, 
did  you  wear  the  dress  in  which  we  see  you?'  "  Among 
the  Arabs  and  Berbers  there  naturally  sprang  up  an 
undying  spirit  of  amazement  and  admiration  for  the 
dauntless   courage   of   these    missionary    heroines,   their 


OLD  FRIENDS  AND  MODERN  METHODS  623 

medical  knowledge  and  skill,  their  saintly  steadfastness, 
their  self^crucifying  tenderness.  From  personal  obser- 
vation Sharp  found  that  in  Sidi^Okba,  the  Algerian 
Mecca,  the  sisters  had  not  only  entered  but  thriven. 
Yet  it  is  not  so  long  since  no  European  woman,  even 
with  masculine  escort,  could  visit  this  hot^bed  of  Musul- 
man  fanaticism  without  risk  of  violence.  Many  a  white 
father,  as  one  at  Biskra  informed  Sharp,  would  instinc- 
tively shrink  from  the  task  fearlessly  set  themselves  by 
the  more  daring  sisters,  who  in  moral  courage  are  the 
superiors.  In  the  face  of  insult,  opposition  and  threats 
they  persevered.  Now  they  go  to  and  fro  in  all  Sidi= 
Okba,  not  unhindered  only  but  saluted  with  honor  by  the 
Islamite. 

The  sisters  experience  few  mishaps,  strangely  fewer 
than  the  fathers.  Both  have  had  martyrs,  but  the 
women  lost  life  in  ways  little  different  from  those  that 
would  have  beset  them  in  any  alien  clime.  The  Biskran 
father  already  cited  was  personally  aware  of  but  one 
tragical  instance  in  the  experience  of  women  as  Saharan 
missioners,  though  he  had  heard  of  others;  and  this 
martyrdom  would  not  have  occurred,  had  not  the  dis- 
missed lover  of  the  sister  given  the  inhabitants  of 
Tugurt  occasion  for  misjudgment  of  the  Christian  mis- 
sionary's character  and  calling. 

The  success  of  Christian  women,  Protestant  as  well 
as  Roman,  in  so  dangerous  a  sphere  of  African  missions 
forms  the  climax  to  their  grand  work  in  other  parts  of 
Africa  and  in  America.  They  who  attempt  great  things 
for  God  are  they  who  may  expect  great  things  from 
God.  Human  folly  often  proves  itself  to  be  divine  wis- 
dom, God  choosing  the  weak  to  confound  the  strong 
and  our  extremity  making  His  opportunity.  When 
woman   entered  on  the  evangelization  of  Africa  and  the 


624  THE  EXPANSION  OF  MISSIONS 

American  Negro,  especially  of  their  women,  the  tremen- 
dous task  advanced  far  on  the  road  to  ultimate  success. 
Female  agency  is  now  so  independent,  so  large,  so  vital 
a  factor  in  Christianizing  and  civilizing  African  peoples, 
that  were  woman's  work  to  cease  to-day,  missions  would 
end  to-morrow.  The  women  who  from  every  Christian 
church  go  forth  alone,  without  other  weapon  than  the 
Bible  or  the  crucifix,  are  clothed  with  the  power  of  God. 
To  Christian  womanhood  His  angel  hath  said:  Fear 
not,  for  thou  hast  found  grace.  .  .  .  The  Holy 
Spirit  shall  come  upon  thee,  and  the  power  of  the  Most 
High  overshadow  thee.  Christian  womanhood  has  an- 
swered: Behold  the  hand^maid  of  the  Lord;  be  it  unto 
me  according  to  Thy  word.  It  arises  in  these  days,  goes 
with  haste  into  Christless  countries,  enters  the  house  of 
Islam  or  of  paganism,  and  salutes  a  womanhood  without 
God  and  without  hope.  When  such  womanhood  hears 
the  salutation,  it  cries:  Blessed  is  she  that  believed  that 
there  shall  be  a  fulfillment  of  the  things  spoken  to  her 
from  the  Lord.  Rightly  may  Christian  women  reply: 
Magnificat  afiitna  mea  Dominum! 


CHAPTER  18 

FOUNDING  A   MISSION 

//  is  the  practical  Christian  tutor,  —  who  can  teach  people  to  beconte 

Christians,  can  cure  their  diseases,  construct  dwellings,  understand  and 

exemplify  agriculture,  turn  his  hand  to  anything,  like  a  sailor,  —  that 

is  wanted.      Such  a  one,  if  he  can  be  found,  would  become  the  savior  of 

Africa.  H.  M.  Stanley 

How  much  a  missionary  juust  know  ! 

Mackay  (in  1874) 

How  one  must  be  jack^of-all-trades  in  a  country  where  no  trade  is 
known,  it  is  difficult  to  imagine  unless  on  the  spot.  The  natives  expect 
the  white  man  and,  most  trying,  the  same  man  to  know  everything  and 
be  ready  to  do  any  kind  of  work.  .  .  It  is  next  to  impossible  for  you  to 
realize  the  world  we  live  in.  .  .  I  am  so  far  from  thinking  my  educa- 
tion wasted  that  I  only  wish  I  had  double  the  amount,  not  only  in  book- 
learning  but  in  practical  skill.  This  is  a  field  which  offers  scope  for 
the  highest  energies.  No  77ian  can  knozv  enough  and  be  able  to  turn  his 
hand  to  too  many  things  to  be  a  useful  missionary  in    Central  Africa. 

Mackay  of  Uganda,  1878^0 

Such  a  7nan  was  no  mere  industrial  and  civilizing  missionary. 

Eugene  Stock 

(l)  ON  THE  ROAD  TO  THE  FIELD  AND  LAYING  THE  FOUNDA- 
TIONS. GETTING  READY.  AFRICAN  CURRENCY.  A  FEW  GOODS. 
COSTLINESS  OF  CARRIAGE.  AN  IDEAL  PREPARATION  FOR  THE  MIS- 
SIONARY'S CAREER.  A  BULA=MATARI  BEFORE  STANLEY.  ON  THE 
MARCH.  DIFFICULTIES  AND  HARDSHIPS.  CHAOS  AND  COSMOS. 
(11)  THE  BLESSEDNESS  OF  DRUDGERY  THE  MISSIONARY'S  ROUTINE. 
THE  NECESSITY  FOR  MATERIAL  MEASURES  AND  MEANS.  CLERIC 
AND  LAYMAN.  MANY  METHODS.  THE  SECULAR  AND  THE  SPIR- 
ITUAL. MEDICAL  WORK.  CHRISTIAN  INDUSTRIES.  EDUCATION 
AND  EVANGELISM.  MISSIONARY^PROBLEMS.  PRECEPT  AND  PRAC- 
TICE. EVIL  VS  GOOD.  NATIVE  DEMEANOR.  A  SPECIMEN 
DIFFICULTY. 

625 


626  THE  EXPANSION  OF  MISSIONS 


Oft  the  Road  to  the  Field  and  Laying  the  Foundations 

The  first  step  in  Africa  toward  the  founding  of  a  mis- 
sion formerly  consisted  in  the  equipment  and  organiza- 
tion of  a  caravan.  The  procedure  and  the  requirements 
vary  in  the  several  sections  of  the  continent,  those,  for 
instance,  of  East  Africa  differing  from  those  of  South 
Africa,  and  those  of  a  mission  in  the  barbarous  interior 
being  far  greater  than  those  of  a  post  on  the  sea^board 
or  within  reach  of  civilization;  but  everywhere  the  de- 
tails of  preparation  possess  a  generic  likeness.  "Ah! 
me",  Stanley  sighed  in  1871,  "what  hard  work  it  is  to 
start  an  expedition  alone!  What  with  hurrying  through 
the  baking  heat  of  the  fierce,  relentless  sun  from  shop  to 
shop,  strengthening  myself  with  far-reaching  and  endur- 
ing patience  for  the  haggling  contest  with  the  livid^faced 
Hindi,  summoning  courage  and  wit  to  brow-beat  the 
villainous  Goan  and  match  the  foxy  Banyan,  talking  vol- 
umes through  the  day,  correcting  estimates,  making  ac- 
counts, superintending  the  delivery  of  purchased  articles, 
measuring  and  weighing  them  to  see  that  everything  was 
full  measure  and  weight,  overseeing  the  white  men  busy 
on  donkey=saddles,  sails,  tents  and  boats  —  I  felt  when 
day  was  over  as  if  limbs  and  brain  well  deserved  their 
rest.  Such  labors  were  mine  unremittingly  for  a  month". 
Such  toils  were  also  Mackay's  during  1876=77  and  Livin- 
hac's  and  Pascal's  in  1878. 

Even  Arabia  and  Turkistan  have  means  of  travel  that 
are  royal  in  comparison  with  those  of  Africa.  Coin  and 
camel  and  horse  can  be  employed  there;  but  in  eastern 
and  inner  Africa  beads,  cloth  and  wire  constitute  the 
currency,  and  naked  men  the  beasts  of  burden.     At  Zan- 


FOUNDING  A  MISSION  62/ 

zibar  in  1870  gold  formed  the  sole  money,  and  the  result 
of  this  absence  of  all  other  mechanisms  of  exchange  was 
that  every  dollar  drawn  on  Europe  cost  twenty  or 
twenty=five  or  thirty  cents  of  additional  expense! 
The  porters  could  not  carry  more  than  seventy  pounds  at 
the  most,  but  demanded  at  least  fifteen  dollars  a  man 
for  carriage  only  so  far  as  U^Nyanyembe,  three  hundred 
and  sixty  miles  west.  The  conveyance  of  eleven  thou- 
sand pounds  requires  about  one  hundred  and  sixty  car- 
riers, to  say  nothing  of  guards,  and  involves  an  expense 
of  $2,500  for  porterage  alone*.  Moreover,  the  European 
caravan  in  tropical  and  uncivilized  Africa  resembles  the 
sailing-ship  outward  bound  on  a  long  voyage.  Each 
must  have  a  world  of  goods  among  its  provisions  and 
stores  for  the  every  need  of  its  commander  and  crew. 
Yet,  great  as  are  the  requirements  of  a  commercial  cara- 
van or  a  mercantile  settlement,  those  of  a  mission  and  its 
moving  columns  are  still  greater. 

How  much  money  is  required?  How  many  car- 
riers? How  many  soldiers?  How  many  beads?  How 
much  cloth;  and  what  kinds  for  different  tribes? 
How  much  wire?  These  and  a  thousand  more  queries 
plague  the  tiro  and  press  insistently  for  answer.  He 
learns  that  the  bead  neck^lace  does  duty  for  the 
copper  cent;  two  yards  of  American  sheeting  for 
the  silver  half-dollar;  and  a  fathom  of  thick,  brass 
wire  for  gold  coin.  Stanley  found  that  forty  yards 
of  cloth  a  day  would  purchase  food  for  one  hundred 
men,  and  accordingly  bought  sixteen  thousand  yards  of 
American  domestic  sheeting,  unbleached;  eight  thou- 
sand  yards  of   Hindi   blue  cloth;  and  fifty^two  hundred 

*  When  Stewart  in  1891  set  out  for  Kibwezi,  his  caravan  of  two  hundred  and 

seventy=three  men  had  to  leave  over  two  hundred  loads.  Could  any  other  fact 
give  so  impressive,  so  vivid  an  idea  of  how  every  ounce  has  to  be  considered?  A 
mulesroad,  to  say  nothing  of  the  railway,  would  release  thousands  of  natives  now 
employed  exclusively  as  carriers;  revolutionize  industries;  and  benefit  Africa  111 
myriad  ways. 


628  THE  EXPANSION  OF  MISSIONS 

yards  of  mixed  colored  cloths  (187 1).  These  procured 
subsistence  for  two  years.  Next  in  importance  after 
cloth  came  beads;  and  as  tribes  vary  in  their  preferences 
for  black,  brown,  green,  red,  white  or  yellow  beads  the 
traveler  must  calculate  the  probable  duration  of  his  stay 
in  each  district  where  one  or  other  of  these  varieties  is 
the  sole  currency.  Stanley  reckoned  that  for  two  years' 
traveling,  spending  fifty  necklaces  a  day,  he  should  re- 
quire eleven  varieties  and  twenty^two  sacks  of  the  best 
kinds,  and  purchased  accordingly.  Wire  formed  the 
third  circulating  medium,  rating  as  gold  in  countries  be- 
yond the  Tanganika*,  but  three  hundred  and  fifty  pounds 
proved  ample. 

The  purchase  of  barter^goods  is  but  the  beginning  of 
work.  Ammunition  must  be  procured;  and  bedding, 
boats,  bagging,  canvas,  canned  dainties,  cooking^uten- 
sils,  donkeys,  equipments,  fire==arms,  hatchets,  medicines, 
needles,  presents  for  chiefs,  provisions,  rope,  saddles, 
slop^^chest,  tar,  tents,  tools  and  twine  —  to  mention  a 
few  articles  at  random  from  the  myriad  of  indispensable 
goods.  The  chaffer  with  steel^iearted  Arabs,  Banyans, 
half-castes  and  Hindis  is  most  trying.  When  Stanley 
bought  donkeys,  he  was  obliged  to  beat  the  ass-dealers 
down  from  forty  to  fifteen  dollars,  and  could  not  get  a 
paper  of  pins  without  a  five/^r  cent,  reduction,  involving 
an  amount  of  arguing  deserving  a  nobler  cause.  He 
had  also  to  invent  and  manufacture  pack-saddles.  The 
next  thing  was  to  enlist  a  faithful  escort  of  soldiery. 
Each  received  three  dollars  a  month,  and  was  then 
equipped  with  bullet=pouch,  flint=lock  musket,  hatchet, 
knife,  powder-horn  and  two  hundred  rounds  of  ammuni- 
tion.     The  entire  equipment  of  an   expedition  weighs  no 

*  Stanley  "differs  from  Burton  in  spelling  this  word,  as  he  deems  the  y 
superfluous". 


FOUNDING  A  MISSION  629 

less  than  six  tons,  and  the  amount  of  material  often 
exceeds  even  this  enormous  total. 

It  is  wiser  and  less  costly  to  send  a  number  of  small 
companies  than  a  single  great  caravan.  Large  com- 
panies are  delayed  by  avaricious  chiefs  or  invite  attack; 
little  caravans  are  more  likely  to  pass  unnoticed.  Large 
or  small,  however,  it  is  no  easy  task  for  a  private  caravan 
to  obtain  carriers.  It  required  six  precious  weeks  for 
Stanley  (1871)  to  procure  one  hundred  and  sixty  porters; 
and  the  cost  of  carriage  for  $1556.25  worth  of  goods 
would  amount  to  $1850.  Of  course  these  expenses  have 
increased  since  1870,  but  the  building  of  railroads  be- 
tween the  salt  and  the  sweet^water  seas  will  eventually 
remove  this  difficulty.  Another  disadvantage  under 
which  missions  struggled  in  those  pioneering  days  con- 
sisted in  the  necessity  of  paying  black=mail,  euphemistic- 
ally styled  tribute,  to  scores  or  hundreds  of  petty  poten- 
tates. The  chiefs  were  not  only  avaricious  but  fastidious. 
They  could  not  condescend  to  accept  the  flimsy,  colored 
cloth  of  the  carrier,  but  must  receive  high=priced,  regal 
robings  or  crimson  broadcloth.  Between  Bagamoyo,  a 
maritime  town  twenty=five  miles  west  of  Zanzibar,  and 
U'Nyanyembe  the  tribute  for  an  expedition  of  nearly  two 
hundred  souls  amounted  finally  to  $330  in  gold  and  a 
premium  of  $.25  on  each  dollar.  Probably,  however,  the 
most  trying  drawback  arose  from  the  utter  rascality  of 
the  middleman  employed  to  hire  porters.  Under  his 
marvelous  manipulations  $750  worth  of  work  grew  into 
a  bill  for  $1500.  No  wonder  that  even  as  early  as  1858 
Burton  and  Speke's  journey  to  Lakes  Tanganika  and 
Victoria  cost  over  $15,000! 

Stanley  regarded  Mackay  of  Uganda  as  "the  best 
missionary  since  Livingstone".  Accordingly  we  may 
study  his  career  as  fairly  exemplifying  the  more  modern 


630  THE  EXPANSION  OF  MISSIONS 

missionary's  experience  in  the  founding  of  a  new  African 
mission  and  in  the  routine  of  daily  life  at  his  arduous 
post. 

The  son  of  a  Scotch  Free  Presbyterian  minister,  him- 
self an  ardent  student  and  able  man,  Mackay  (1849=90) 
enjoyed  a  boyhood  of  extraordinary  intellectual  richness. 
At  three  he  read  the  New  Testament  fluently.  At  seven 
his  text-books  were  The  Decline  and  Fall  of  the  Roman 
Empire^  Paradise  Lost,  Robertson's  History  of  the  Discov- 
ery of  America  and  Russell's  History  of  Modern  Europe, 
Until  the  age  of  fourteen  Mackay  learned  only  from  his 
father,  who  imparted  a  vast  amount  of  knowledge.  The 
boy's  wonderful  skill  in  map^drawing  when  but  ten  years 
old,  his  dextrousness  in  type-setting  and  the  accuracy  of 
his  "proof"  inspired  no  less  a  person  than  Sir  Roderick 
Murchison  with  admiration.  During  the  ensuing  three 
years  he  busied  himself  with  garden  and  glebe,  household 
animals  and  machinery.  The  carding=mill,  the  carpen- 
ter=shop,  the  gas-works,  the  saddlery,  the  smithy  became 
his  haunts.  Then  literature  reclaimed  him,  and  he  pro- 
gressed rapidly  in  classics  and  mathematics.  At  school 
he  spent  the  holidays  in  the  photographic  studio  and  the 
ship^yard.  Above  all,  from  his  fifteenth  year  onward, 
the  Bible  became  his  armory  and  treasure-house,  of 
whose  every  resource  he  was  perfectly  the  master.  At 
the  normal  college  the  youth  added  algebra,  arithmetic, 
Biblical  studies,  drawing  (ever  a  strong  point),  geog- 
raphy, geometry,  Greek,  history,  school^management, 
skill  in  teaching  and  the  theory  of  music  to  his  equip- 
ment. The  university  gave  him  applied  mechanics, 
engineering,  higher  mathematics,  more  classics  and 
physical  science.  The  man  then  crowned  five  years  of 
study  in  Edinburgh  with  a  course  in  fortification  and 
surveying;  filled   the  secretaryship  of  an  engineering  so- 


FOUNDING  A  MISSION  63  I 

ciety;  taught;  worked  at  erecting,  fitting  and  turning 
machinery  and  at  model=making;  attended  lectures  on 
chemistry,  geology  and  similar  subjects;  and  devoted 
his  Sundays  to  worship  in  the  morning  and  to  religious 
work  in  the  afternoon  and  evening.  In  1873  he  went  to 
Germany  for  the  purpose  of  mastering  the  language,  and 
became  a  draftsman.  He  translated  a  German  work  on 
the  calculus,  and  invented  an  agricultural  machine  that 
won  the  highest  prize.  Presently  he  received  promotion 
to  the  headship  of  the  locomotive  department,  where  he 
performed  evangelistic  work  among  the  many  employees, 
and  gained  the  friendship  of  Baur,  a  minister  at  Berlin's 
cathedral^church  and  a  royal  chaplain.  He  mingled  with 
the  choicest  Christian  society,  and  in  six  weeks  after 
leaving  Scotland  received  the  call  of  God  to  his  true 
task.  He  immediately  offered  himself  as  an  engineering 
missionary  for  Madagascar,  but  Providence  had  destined 
him  for  Uganda.  The  road  was  not  open,  the  time  not 
ripe,  for  Congregationalism  to  enjoy  the  privilege  of  his 
services.  The  Church  Missionary  Society  issued  an 
appeal  (1875)  for  a  civil  engineer  or  other  qualified  lay- 
man; and  though  Mackay's  enlistment  was  received  too 
late  to  allow  of  placing  him  at  Mombaz,  the  society's 
assignment  of  him  to  Lake  Victoria  (1876)  arrived  in  the 
same  mail  that  brought  Doctor  Duff's  request  that 
Mackay  join  one  or  other  of  the  Scotch  Presbyterian 
missions  at  Lake  Nyasa! 

During  the  two  months  of  preparation  in  England  and 
Scotland  Mackay  turned  every  hour  to  account.  He  de- 
signed a  boiler  of  welded  rings,  each  so  light  as  to  be 
carried  by  two  men,  in  order  that  he  might  build  a 
steamboat  in  Uganda.  He  purchased  tools  of  all  kinds, 
chiefly  for  iron  and  wood;  and  much  else.  He  learned 
astronomy  and  the  use  of  the  sextant.      He  mastered  the 


632  THE  EXPANSION  OF  MISSIONS 

details  of  coalmining  and  iron-puddling,  printing,  pho- 
tography, the  stethoscope  and  vaccination.  In  the 
spring-time  of  his  genius,  rejecting  rare  opportunities 
for  the  acquisition  of  power  and  wealth,  this  man, — who, 
in  view  of  all  the  aspects  and  relations  of  his  endow- 
ments, must  be  pronounced  the  most  finely  equipped 
man  in  body,  mind  and  spirit  that  has  yet  devoted  him- 
self to  Africa  —  went  forth  to  years  of  toil,  suffering  and 
disappointment. 

The  glimpse  at  Stanley's  trials  enables  us  to  infer  the 
greater  troubles  that  Mackay  and  his  comrades  went 
through  in  preparing  their  missionary  expedition.  It 
was  divided  into  four  parties,  Mackay  leading  the  third 
one  with  two  hundred  porters.  Illness,  however,  pre- 
vented him  from  coming  within  hundreds  of  miles  of  the 
vision  of  the  promised  land  (1876).  He  employed  the 
intervening  year  in  forwarding  a  relief  caravan  to  his 
brethren  at  Lake  Victoria  and  in  cutting  two  hundred 
and  thirty  miles  of  road.  His  training  in  courage, 
experiment  and  forethought,  with  such  materials  as 
steam  and  steel,  stood  him  splendidly  in  stead.  Many  a 
stately  tree  was  felled  for  the  first  European  bridge  on 
the  future  highway,  and  the  densest  jungle  yielded  to 
the  strokes  of  a  score  of  sword=bayonets.  Mackay  armed 
forty  men  with  American  axes,  British  hatchets,  picks, 
saws  and  spades.  The  utterance  of  him  who  cried  in  the 
wilderness:  "Prepare  the  way  of  the  Lord,  make  straight 
in  the  desert  a  highway  for  our  God",  received  literal 
fulfillment.  Mackay  made  the  crooked  straight  and  the 
rough  places  plain.  In  the  more  open  country  he  dis- 
tributed the  men  as  thinly  as  the  trees  along  the  path, 
five  or  six  felling  a  huge  baobab,  but  on  entering  a 
jungle  all  hands  worked  in  unison.  Through  the  dens- 
est,  thorniest  thickets  where  porters  had   had  to  drag 


FOUNDING  A  MISSION  633 

their  bales  and  a  donkey  could  not  be  pulled  through, 
Mackay  cleared  a  way  broad  enough  to  permit  the  larg- 
est bullock=:wagons  to  pass  two  by  two  (1877).  The 
Reverend  Palmer  Davies,  director  at  Berlin  for  the  Brit- 
ish Bible^Society,  rightly  referred  to  the  grandiose  plans 
of  the  African  International  Association  in  this  wise: 
"While  commercial  and  scientific  men  are  talking,  the 
servants  of  the  cross  are  acting;  and  while  the  former 
are  fixing  in  words  the  problems  to  be  solved,  the  latter 
are  quietly  solving  them.  I  expect  more  from  the 
Church  Missionary  Society  in  their  field  and  the  London 
mission  on  Tanganika  and  the  Scotch  mission  on  Nyasa 
than  from  the  International  for  some  time.  What  they 
[the  Association]  do  will  be  accompanied  by  a  flourish 
of  trumpets  and  attract  more  general  attention.  Their 
Agamemnons  will  find  scribes  to  make  them  known. 
Your  Agamemnons  will  also  not  fail  in  such". 

The  pen^pictures  painted  by  Livinhac  and  Pascal,  two 
of  Lavigerie's  Roman  missioners  who  followed  Mackay 
in  1878,  help  us  to  see  the  caravan  on  the  march.  In 
front  strode  the  guides  and  some  of  the  soldiers,  behind 
whom  rode  several  of  the  white  fathers.  Then  came  the 
porters  and  the  remaining  priests.  A  second  squad  of 
guards,  to  bring  stragglers  along  and  to  protect  the  rear, 
closed  the  procession.  As  this  for  the  most  part  ad- 
vanced in  Indian  file,  a  party  of  five  hundred  would  form 
a  lengthy  train.  The  daily  march  is  a  very  short  stage, 
beginning  usually  at  an  early  hour  and  continuing  nearly 
to  noon.  The  path  traverses  now  a  dense  copse,  then 
fields  of  maize  or  sugar=cane  ;  now  a  swamp,  now  a  virgin 
forest.  The  narrowness  of  the  way,  especially  where  the 
jungle  or  the  wood  chains  and  enlaces  it  with  vines  and 
compels  it  to  zigzag  like  cattle=tracks  or  serpentine 
trails;  the  malarial  air;  and  the  murderous  mid-day  heat 


634  THE  EXPANSION  OF  MISSIONS 

make  the  little  journey  most  laborious.  To  linger  be- 
hind is  to  invite  loss  of  property  if  not  of  life.  The  halt 
for  the  night  is  most  welcome.  Huts  are  erected  for  the 
native,  tents  pitched  for  the  European,  property  ex- 
amined and  protected,  and  dinner  devoured.  The  after 
hours  are  occupied  in  bargaining  with  the  residents, 
who,  almost  naked  and  reeking  with  rancid  oil,  crowd 
the  travelers,  mocking  and  jeering  if  of  bad  disposition 
or  joking  and  laughing  if  good-natured;  in  receiving  the 
chieftains  or  sultans;  in  settling  the  tribute;  and  in  ad- 
ministering affairs  for  the  following  day. 

Mackay's  experience  of  the  difiEiculties  and  hardships 
of  African  travel  was  even  more  painful.  He  had  to 
sleep  in  all  kinds  of  places  —  cattle-pens,  hen=houses  and 
straw  huts  as  clean  and  commodious  as  kennels,  where 
rain  penetrated  the  mud=roofs  and  turned  the  earth  on 
which  he  lay  into  liquid  ordure.  Not  seldom  he  found 
himself  compelled  to  repose  in  the  open  with  only  a 
blanket  or  two  between  him  and  the  chill,  disease^breed- 
ing  dew.  There  was  no  walking  under  an  umbrella,  no 
riding  on  a  donkey,  for  this  small  but  sturdy  Scot.  He 
had  twenty=six  bullocks  inspanned;  and  every  man  who 
has  once  driven  a  single  yoke  of  oxen  knows  what  a 
wealth  of  lashing  and  yo=ho=0'ing  two  dozen  and  more 
need.  The  Africans  constantly  brought  the  carts  against 
rocks  or  trees  or  into  holes,  and  not  infrequently  the 
vehicles  upset.  Then  Mackay  would  seize  the  wheel, 
blackening  his  hands  as  if  with  soot  and  spotting  his 
clothes  with  mud;  and  would  span  the  entire  ox^train 
to  a  single  van  ;  and  yell  till  the  woods  rang.  In  crossing 
a  river  one  animal  would  lie  down,  another  run  away  and 
several  more  face  the  wagon!  In  order  to  make  all  pull 
together  Mackay  had  to  do  so  much  bellowing  that  at 


ACCOUNTS. 


SPECIMEN   PAGES  FROM  A  CARAVAN-DIARY; 


rubers  and  Descriptions  of  Natives 

ids     Trade  purchases    Food    Other  Goods    Total  Loads 

iisert  in  these  columns  the  name  of  village  or  position  ol  country  describ( 


(kiiRraphical  Position 

How  ascertained 

Altitude  above  Sea 

Il.iur  of  Arrival 

"     Departure 

Dialect 

Approx.  Population 
Hiislile  or  Friendly 

Are  Gifts  necessary? 

Value  and  Description 
Is  Food  obtainabfe? 

Description 

Is  Flour  obtainable? 

Do  Natives  bring  Food  in? 

Good  or  bad? 

Where  obtained? 

Nearest  Stream? 

Clean  or  foul? 

CanFislihelKui? 

Is  Firewood  plei.liful? 

Country  (description) 

liy  what  Tribes? 

Are  there  Swamps? 

Extent  of  such 

Fsi't'faS'to'rave^se?' 

Fur  animals 

Is  Camping  good? 

Open  or  in  Bifsh 

High  or  low  ground 

Damp  or  dry 
Soil  suited  t 

Cultivation  observed 
Timbered  by 

Prevalent  descriplit 


Terms 

Number  engaged 

Are  Guides  obtainable 

Terms 


Local  Price 
Purchases  made 
Price  paid 
How  paid  for 


EXPENDITURE. 


DAILY   MAP  OF   ROUTE. 
I.— Each  square  represents  one  i 


How  paid  for.  'c°„=^^^ 


Altitude  at  Start. 

— 

^ 

_ 

— 

— 

I 

•;MARKS  GENERALLY  ON  DAILY  ROUTE. 


"i^ 


Health  Report 

Weather 

Thermometers 


Used  during  day 
Missing 
Distancetraversed  c 


PURCHASES. 


Description. 

Where 
Purchased. 

Quantity. 

Consideration 
Given. 

Approximate 

FOUNDING  A  MISSION  635 

the  end  of  the  six  hours'  daily  march  he  was  always 
hoarse. 

Such  marching  demands  fine  feeding;  but  food  is  not 
always  obtainable  and  native  cookery  is  execrable. 
Thick  maize-porridge,  scarcely  boiled,  tasting  like  ashes 
and  sawdust  and  with  a  liberal  allowance  of  sand, 
formed  Mackay's  daily  bread  one  month.  With  the 
malign  aid  of  his  constant  wettings  it  brought  the  man 
nigh  to  death.  Had  not  he  himself  made  a  thin  gruel  of 
maize=meal  and  boiled  it  to  a  jelly,  he  would  have  lost 
his  life. 

Though  Lake  Victoria  is  only  about  seven  hundred 
and  fifty  miles  from  the  sea  via  the  route  pursued  by  the 
first  missionaries,  it  cost  the  Protestant,  now  the  sole 
African  survivor  of  the  original  force,  two  years  and 
more  of  misery  to  traverse  this  trifling  distance.  Mac- 
kay,  however,  would  rather  travel  a  hundred  days  than 
attempt  to  report  the  events  of  a  single  day.  Yet  new 
if  not  worse  work  confronted  the  worn  hero  (1878).  Ex- 
cept articles  already  forwarded  to  Uganda,  the  supplies 
for  the  mission  had  been  in  the  care  of  faithless  freed- 
men  and  renegade  slaves  who  had  robbed  and  well-nigh 
ruined.  "Piled  in  heaps  promiscuously  lay  boiler^shells 
and  books,  cowrie^shells  and  candle^molds,  papers  and 
pistonsrods,  steam=pipes  and  stationery,  printers'  types 
and  tentspoles,  carbolic  acid,  cartridges  and  chloroform, 
saws  and  garden^seeds,  trunks  and  toys,  tins  of  bacon 
and  bags  of  clothes,  pumps  and  plows,  portable  forges 
and  boilersfittings;  here  a  cylinder,  there  its  sole-plate, 
here  a  crank-shaft,  there  an  eccentric.  Despair  might 
well  be  found  on  my  [Mackay's]  features  as  I  sat  down 
to  .  .  .  look  on  the  terrible  arrangement".  But  it 
required  only  ten  days  of  seemingly  Sisyphean  toil  from 


636  THE  EXPANSION  OF  MISSIONS 

dawn  to  dark  on  the  part  of  this  incarnate  energy,  in 
strife  with  Augean  stables,  to  create  cosmos  from  chaos. 
The  boiler  was  ready  for  riveting,  the  steamer's  engines 
stood  complete  to  the  last  screw,  and  almost  everything 
of  the  outfit  was  entire.  Mackay  also  repaired  the  mis- 
sion*boat,  until  this  was  in  effect  quite  rebuilt.  In  order 
to  make  boards  and  planks  he  had  to  set  up  a  pit-saw 
and  run  it  with  his  own  hands.  Though  he  knew  noth- 
ing of  setting  sail  and  steering,  he  taught  himself  the 
art  of  navigation.  When  wrecked  on  the  voyage  to 
Uganda,  he  rebuilt  the  schooner  "as  one  would  make 
shoes  out  of  long  boots".  He  cut  out  the  center,  and 
united  stem  and  stern.  This  little  job  cost  our  much* 
enduring  Odysseus  of  missions  an  eight  weeks'  stay  at 
the  very  spot  where  Stanley  had  had  a  hair^breadth 
escape  from  massacre.  But  the  explorer's  Christian 
manliness  in  handling  the  Negro  wrought  miraculously  in 
behalf  of  missions.  He  is  most  patient  with  the  African, 
never  allowing  a  single  follower  to  oppress  or  even  to  in- 
sult a  native*.  Wherever  Mackay  "found  himself  in 
Stanley's  track,  his  treatment  of  natives  had  invariably 
been  such  as  to  win  the  highest  respect  for  a  white  man". 


II 

The  Blessedness  of  Drudgery  the  Missionary' s  Routine 

Ethiopia,  cried  the  inspired  seer  and  singer,  shall  sud- 
denly stretch  her  hand  to  God.  It  is  a  sublime  concep- 
tion, this  of  a  mighty  and  puissant  people  seeking  for 
light  and  yearning  for  truth;  but  it  is  a  spiritual  ideal. 
The  Ethiop  hopes  in  reality  to  profit  materially  by  the 
presence  of  Christian   teachers,  and   his  bearing  toward 

*  Mackay,  ^.Zqn. 


FOUNDING  A  MISSION  63/ 

missions  is  that  of  a  beggar,  often  that  of  an  enemy  and 
too  frequently  that  of  a  suspicious  man.  The  instances 
of  genuine  desire  on  the  part  of  African  pagans  for 
moral  and  religious  uplifting  are  not  numerous  enough 
to  invalidate  the  accuracy  of  this  statement  as  a  general 
rule.  Human  nature  accordingly  compels  the  mission- 
ary to  use  the  coveting  for  secular  advantages  as  an 
opening  wedge  for  spiritual  interests.  The  first  years  of 
a  mission  are  those  of  a  pioneer  subduing  savage  nature 
to  tillage  and  the  thousand  other  beneficent  forms  of 
men's  obedience  to  God's  primal  command.  It  must  fell 
the  forest,  fling  cleansing  flame  through  the  jungle,  drain 
the  miasmal  marsh  and  remove  the  rock.  It  must  dis- 
arm distrust  and  gain  confiding  friendship.  These  pre- 
liminary tasks  are  as  trying  and  wearisome  as  unavoid- 
able; they  make  no  show  in  statements;  but  in  their 
success  or  failure  lies  the  future  of  the  mission  for  weal 
or  woe. 

Mackay  has  been  characterized  as  the  Paul  of  Uganda. 
The  comparison  is  not  wholly  happy;  yet  it  may  be  al- 
lowed to  stand  as  indicating  the  leading  position  of  him 
who  believed  that  "Paul  dictated  epistles  between 
stitches  of  tent=making",  and  who  wrote:  "Here  we 
don't  know  anything  about  properly  attired  clergymen 
in  black  cloth  and  white  tie,  with  sober  countenance  and 
hands  undefiled  with  things  of  earth.  Even  the  Romish 
priests  with  sacerdotal  ideas  were  very  industrious  and 
industrial.  .  .  .  But  a  layman  is  at  a  great  disad- 
vantage. It  is  expected  that  preaching,  teaching  and 
translational  work  form  the  chief  and  peculiar  employ- 
ment of  the  ordained  missionary,  however  qualified  an- 
other may  be  to  do  such  work.  But  secular  work  must 
also  be  done  by  some  one". 

The  functions  of  an  African  mission  are  so  varied  as 


638  THE  EXPANSION  OF  MISSIONS 

to  seem  universal.  They  are  secular  and  spiritual. 
They  often  though  not  uniformly  bring  industrial  and 
medical  work,  education  and  evangelism  within  the 
scope  of  the  activities  of  a  single  station.  The  extent  to 
which  one  or  other  of  these  departments  is  pushed,  varies 
with  the  denominational  views  of  the  mission  and  with 
the  geographical  situation  or  the  social  requirements; 
but  in  tropical  Africa  as  a  whole  each  post  finds  itself 
obliged  to  promote  Christianity  and  civilization  through 
every  means  at  its  command. 

Mackay  is  in  most  minds  identified  solely  with  the 
industrial  and  material  side  of  missions.  Not  every  mis- 
sionary is  a  craftsman  and  civilizer,  but  Mackay  was 
such  in  superlative  degree.  Yet  nothing  is  so  unjust  as 
to  think  of  him  entirely  in  that  aspect.  The  secular  was 
but  his  servant  for  the  spiritual.  He  robed  it  in  spiritual 
character  and  purpose.  Manual  labor  and  medical  prac- 
tice were  as  religious  duties  as  catechising,  pastoral  work 
and  preaching.  This  missionary  toiled,  as  all  should,  in 
the  spirit  expressed  by  Herbert: 

A  servant  with  this  clause 

Makes  drudgery  divine : 
Who  sweeps  a  room  as  by  Thy  laws 

Makes  it  and  the  action  fine. 

Mackay's  experience  shows  that  every  missionary 
should  have  a  good  knowledge  of  medicine  and  surgery, 
or  that  some  one  at  each  station  should  be  qualified  to 
handle  any  accident  and  disease.  Mackay  even  had 
to  play  the  midwife,  but  he  knew  too  little  of  surgery  to 
like  to  treat  accidents  and  wounds.  Consequently  he 
never  volunteered  to  give  medicine,  practicing  only  when 
strenuously  urged.  Believing  abstinence  to  be  the  secret 
of  continued  health  in  the  tropics,  he  became  an  ab- 
stainer. 


FOUNDING  A  MISSION  639 

Mackay's  first  Ugandan  industry  was  the  erection  of 
an  iron-working  shop  whose  anvil,  blower,  forge,  grind- 
stone, lathe  and  vice  drew  crowds.  On  the  Sabbath  he 
frequently  taught  how  Christ's  life  evinces  the  dignity  of 
labor.  On  week-days  he  was  Jack  of  all  trades  and  mas- 
ter of  each.  One  day  he  would  carve  types  to  print 
readingssheets.  Hours  of  toil  yielded  only  ten  charac- 
ters, but  the  font  when  completed  produced  good  press^ 
work,  for  with  a  toy^press  and  these  types  he  printed 
two  thousand  pages.  When  the  lack  of  a  well  made  it- 
self felt,  Mackay  rubbed  the  Aladdin's  lamp  of  his  wits. 
He  found  water  between  two  strata  of  clay.  He  took 
levels,  and  saw  that  water  could  be  drawn  by  sinking  a 
shaft.  He  set  natives  to  work  with  pick  and  spade. 
When  the  digger  reached  a  depth  too  great  for  throwing 
dirt,  Mackay  rigged  a  trestle  and  hoisted  clay,  till  water 
was  reached  at  the  exact  depth  predicted.  The  well- 
sinking  had  occupied  more  than  a  week.  Now  Mackay 
had  to  repair  a  battered  pump.  The  whole  procedure 
astounded  the  natives.  They  had  never  seen  a  deep 
well  and,  until  they  saw  the  liquid  itself,  would  not  be- 
lieve that  water  could  be  had  on  a  hill.  When  they  saw 
a  copious  stream  ascend  twenty  feet,  and  flow  and  flow 
so  long  as  a  man  pumped,  astonishment  knew  no  bounds. 
"Mackay",  they  cried,  "is  the  great  spirit". 

Mackay's  residence  consisted  of  a  straw  hut  sorely 
decayed,  and  visited  by  venomous  vipers,  serpent= 
attracting  rats  and  pythons.  Circumstances  finally 
obliged  him  to  build  a  cottage,  and  the  fame  of  this  won- 
derful house  traveled  far.  He  combined  barn,  dispen- 
sary, printing-office,  school-room  and  tooUshop  under 
one  roof.  While  O'Flaherty  was  in  Uganda,  Mackay 
characteristically  did  not  live  in  this  dwelling,  but  in  a 
miserable  tumble=down  place  which   he  consented  to  re- 


640  THE  EXPANSION  OF  MISSIONS 

build  and  make  habitable  only  when  its  ultimate  collapse 
appeared  imminent.  He  claimed  that  a  very  small  place 
would  do  for  his  wants,  he  having  no  furniture  and  lik- 
ing to  be  near  his  boilers,  engines  and  iron.  About 
twelve  boys  always  slept  in  the  house.  Some  were  fre- 
quently ill.  Then  the  place  was  more  like  a  hospital 
than  aught  else. 

An  amazing  amount  of  boat=building  fell  to  Mackay. 
In  1883  he  spent  three  months  as  shipwright,  cutting 
and  shaping  every  plank,  driving  every  nail,  and  launch- 
ing and  rigging  the  craft  single-handed.  One  hour  it 
was  a  book,  another  the  anvil  and  sledge.  Next  year  he 
fitted  the  boat  with  steam^machinery.  By  dint  of  hard 
work  at  forge  and  lathe  and  vice  to  restore  the  missing 
parts  of  a  press,  he  also  succeeded  in  setting  this  up. 
Four  years  later,  at  Usambiro,  he  built  his  third  boat. 
This  required  him  to  fell  timber  twenty  miles  away,  to 
make  a  four-wheeled  wagon  for  hauling  the  logs  entire, 
and  to  bake  bricks  for  erecting  a  house  in  which  to  con- 
struct the  steamship.  Christians  from  Uganda  had  fled 
hither,  and  Mackay  administered  a  most  valuable  dis- 
cipline by  compelling  them  to  work  for  food  and  raiment. 

Such  instances  of  industrial  mission-work  stand  for 
hundreds  of  others,  and  suffice  to  picture  that  phase  of 
life. 

Would  that  all  missionaries,  Mackay  exclaimed,  were 
taught  to  teach!  The  teaching  he  had  received  at  his 
normal  school  he  found  of  the  greatest  value,  archly  de- 
claring that  the  national  schools  of  Uganda  needed  more 
men  from  that  excellent  institution.  For  a  part  of  one 
year  he  devoted  more  time  to  teaching  than  to  anything 
else.  Reading  he  taught  by  the  look-and^say  method, 
and  prepared  a  Uganda  series  of  sheets  printed  in  large 
type.      Some  of  the  many  candidates  for  baptism  in  1883 


FOUNDING  A  MISSION  64 1 

read  largely  with  him.  The  children  and  youth  also 
made  such  progress  that  Mackay  built  a  school-house, 
printed  the  Commandments,  reading=sheets  and  Scrip- 
tures, and  sent  home  for  copy-books,  maps,  slates  and 
similar  articles.  During  the  year  ensuing  he  formed  a 
class  for  the  baptized,  to  prepare  them  to  become  com- 
municants. In  the  belief  that  study  of  the  life  of  Jesus 
would  be  of  more  benefit  to  people  unfamiliar  with  the 
gospel  than  would  sermons  from  isolated  texts,  ]Mackay 
began  with  this  subject.  In  1SS5  it  was  his  habit  to 
spend  several  of  the  morning  hours  in  school  and  to  give 
the  larger  part  of  every  afternoon  to  translation.  A 
host  of  difficulties  presented  themselves,  and  it  may  be 
long  before  any  one  translation  can  meet  them.  Four 
years  later,  while  exiled,  Mackay  trained  the  best  of  his 
converts  as  evangelists  and  teachers.  Some,  since  they 
read  well,  proved  of  great  service  in  translation. 
Mackay  rewrote  his  version  of  /o/iu,  and  much  enjoyed 
giving  instruction  on  the  Scriptures  to  his  dusky  con- 
verts. It  was  quite  a  relief  from  the  nuindano  matters 
that  burdened  so  many  of  his  hours. 

In  preaching  to  the  pagan  difficulties  arise  from  the 
ignorance,  peculiarities  and  vices  of  the  native ;  from 
the  missionary's  knowledge  and  want  of  knowledge;  and 
from  circumstances  outside  the  defects  and  faults  of 
black  men  and  white  men,  of  the  Christless  and  the 
Christly.  When  Mackay  preached  in  1877,  he  had  not 
acquired  the  language  and  was  compelled  to  have  re- 
course to  an  interpreter.  Interpretation,  however,  gen- 
erally proves  a  broken  reed,  piercing  the  hand  of  him 
who  trusts  it.  Mackay  found  that  Mufta  his  spokesman 
had  no  understanding  of  the  truth.  If  he  thought  Mtesa 
likely  to  take  offense,  he  was  most  unfaithful  in  inter- 
preting.     On  many  occasions  a  Muslim  would  mouth  out 


642  THE  EXPANSION  OF  MISSIONS 

a  terrific  polemic  against  Christianity  and  its  herald. 
Such  arguments  would  be  met  quietly,  and  refuted  by 
appeals  to  reason  and  the  Scriptures.  Mackay  found  it 
necessary  to  translate  and  use  not  the  "apostolic"  but 
the  Nicene  creed  in  order  to  cope  with  Islam.  The 
shorter  creed  is  not  so  explicit  as  the  longer  one  on  the 
Godhead  of  the  Christ,  nor  does  it  guard  sufficiently 
against  the  inference  that  Mary  was  the  mother  of  God. 
The  Nicene  creed  confutes  the  Muslim  assertion  that 
Jesus  was  only  a  prophet  and  the  Roman  claim  that  a 
human  being  was  the  parent  of  a  divine  nature.  More 
effective,  however,  than  any  man=made  article  of  faith 
was  the  Biblical  statement  of  the  Christ's  own  witnessing 
that  He  is  the  very  God  of  God.  As  time  went  on,  op- 
portunities for  evangelistic  work  at  the  court  broadened 
beyond  these  controversies,  and  reached  the  peasantry. 
In  Uganda  as  in  Britain  the  commons  proved  better  than 
the  court. 

On  Sundays  Mackay  regularly  held  divine  service  at 
court,  and  all  joined  so  far  as  they  understood.  Swahili 
was  known,  and  in  this  language  Mackay  was  at  home. 
Though  consistency  in  the  observance  of  the  Christian 
Sabbath  is  not  always  easy  in  Africa,  it  is  always  practi- 
cable, even  when  traveling,  and  Mackay,  when  Sunday 
came,  dropped  his  every  tool.  "Why?"  the  natives 
asked.  The  missionary  replied  that  God  in  His  Word 
enjoins  one  day  of  rest  in  seven;  and  he  taught  the  sim- 
plest truths  of  religion.  Mackay  longed  for  the  time 
when  he  could  spend  every  day  in  teaching  the  little  ones. 
Such  a  class  would  form  the  nucleus  of  a  training-college 
to  furnish  manifold  seeds  of  life  in  place  of  the  mere 
units  that  white  men  in  Africa  must  ever  be.  Some 
would  be  trained  for  the  ministry,  and  a  citizen  of  Su- 
kuma  be  bishop  of   Nyamwezi  and  a  Ganda  man  primate 


ALEXANDER    M.    AIACKAY 


FOUNDING  A  MISSION  643 

for  the  lake-lands.  Visionary  as  Mackay's  ideal  seemed 
fifteen  years  ago,  it  has  already  moved  far  toward  per- 
fect realization. 

The  Christianization  of  a  people  ebbs  and  flows.  At 
one  moment  a  mission  seems  entering  on  success;  the 
next,  native  superstitions  and  wickedness  regain  the 
upper  hand.  White  men,  as  an  intelligent  chief  con- 
fessed to  Livingstone,  have  no  idea  how  wicked  pagans 
are;  and  Mtesa  was  guilty  of  such  foulness  and  villainy 
that  only  the  hint  of  his  actions  may  be  made*.  Some- 
times the  Scriptures  thrust  spiritual  truth  into  souls  ap- 
parently the  least  susceptible,  and  cause  the  missionary, 
exhausted  in  body  and  weakened  in  spirit,  to  thank  God 
and  take  courage.  Such  an  instance  was  the  conversion 
of  Dumulira  through  the  Spirit  blessing  his  reading  of 
Mark.  On  his  death^bed  the  lad  had  a  friend,  a  devotee 
of  witchcraft,  sprinkle  water  on  his,  the  dying  boy's, 
brow,  and  name  him  the  names  of  Father,  Son  and 
Spirit.  So  sure  was  Mackay  of  Dumulira's  longing  for 
God,  that  he  believed  this  baptism  written  in  heaven. 
Sometimes,  however,  despite  years  of  preaching  Christ 
and  serving  men,  the  missionary  felt  his  heart  riven 
with  sorrow  as  the  pagan  chose  the  sorcerer  instead  of 
the  Savior. 

At  religious  services  the  general  feeling  is  in  favor  of 
decorum,  though  the  conception  of  this  is  often  elastic. 
The  reverence  due  to  divine  truth  and  divine  worship 
does  not  come  before  conversion.  It  is,  nevertheless, 
difficult  to  give  any  idea  of  the  slight  effect  produced  by 
teaching.  No  American,  no  European,  can  realize  the 
degradation  to  which  centuries  of  barbarism  and  cease- 
less struggle  for  bare  necessities  have  lowered  the  almost 
mindless  pagan.      Livingstone  found  the  Kalahari  people 

♦Mwanga  was  a  worthy  successor. 


644  THE  EXPANSION  OF  MISSIONS 

attentive,  respectful  listeners;  "but",  he  added,  "when 
we  kneel  and  address  an  unseen  being,  the  position  and 
act  often  appear  so  ridiculous  that  they  can  not  refrain 
from  uncontrollable  laughter.  After  a  few  services  they 
get  over  this  tendency.  I  was  once  present  when  a  mis- 
sionary sang  among  wild,  heathen  Chwana  who  had  no 
music  in  their  composition;  the  effect  on  the  risible 
faculties  was  such  that  tears  ran  down  their  cheeks. 
At  public  religious  services  in  the  kotla  [a  spot 
with  a  fire=place,  near  the  center  of  each  circle  of  huts] 
the  Kololo  women  from  the  first,  except  at  the  conclusion 
of  the  prayer,  always  behaved  with  decorum.  When  all 
knelt,  many  of  those  who  had  children  bent  over  their 
little  ones.  The  children  in  terror  of  being  crushed  to 
death  set  up  a  simultaneous  yell.  This  so  tickled  the 
assembly  that  there  was  often  a  subdued  titter,  turned 
into  a  hearty  laugh  as  soon  as  they  heard  'amen'.  This 
was  not  so  difficult  to  overcome  as  similar  peccadilloes 
in  women  further  south.  Long  after  we  had  settled  in 
Mabotsa,  when  preaching  on  the  most  solemn  subjects, 
a  woman  might  look  round  and,  seeing  a  neighbor  seated 
on  her  dress,  give  a  hunch  with  the  elbow  to  make  her 
move.  The  other  would  return  it  with  interest,  perhaps 
with  the  remark:  Take  the  nasty  thing  away,  will  you! 
Then  three  or  four  would  hustle  the  first  offenders,  and 
the  men  by  way  of  enforcing  silence  would  swear." 

Ten  thousand  such  trifles  happen,  deserving  mention 
only  because  without  them  we  could  form  no  correct 
idea  of  mission^work. 

At  Linyanti  the  number  of  natives  attending  Living- 
stone's religious  service,  whither  Sekeletu's  herald  who 
acted  as  beadle  summoned  them,  often  amounted  to 
seven  hundred.  Worship,  necessarily  held  in  the  open 
air,  consisted  of  reading  a  short  Scripture  and  of  an  ex- 


FOUNDING  A  MISSION  645 

planatory  address  not  long  enough  to  provoke  inattention 
and  weariness.  As  the  associations  of  a  kotla  are  unfa- 
vorable to  solemnity,  it  is  advisable  to  build  a  chapel  or 
church  as  soon  as  feasible.  As  an  aid  toward  securing 
the  serious  attention  that  religious  affairs  deserve,  it  is 
also  important  to  treat  the  building  with  reverence.  At 
Chonuane,  one  of  Livingstone's  posts,  a  bell-man  was 
once  employed  to  collect  the  people.  Up  he  jumped,  a 
gaunt,  tall  fellow,  on  a  platform,  and  at  the  top  of  his 
voice  shouted:  "Knock  that  woman  down!  Strike  her, 
she  is  putting  on  her  pot.  Do  you  see  that  one  hiding 
herself?  Give  her  a  good  blow.  There  she  is,  —  see, 
see,  knock  her  down!"  All  the  women  ran  to  meeting 
in  no  time,  for  each  thought  herself  meant.  But  though 
a  most  efficient  beU-man,  Livingstone  did  not  like  to 
employ  him ! 


CHAPTER  19 

1795  =  1892 

REPRESENTATIVE   MEN:    TWO  TYPES  OF   THE 
AFRICAN  APOSTOLATE 

History  is  philosophy  teaching  by  example. 

Dionysius  of  Halicarnassus 

(  I )    MOFFAT   THE   TYPICAL   PROTESTANT   MISSIONARY.  PREPA- 

RATION   AT    HOME    AND    ABROAD.  AFRIKANER.  MRS     MOFFAT. 

THE    CHWANA.  INCIDENTS    AND    EXPERIENCES.  MISSIONARY  MUL- 

TIFARIOUSNESS. THE   TABILI.  A    WIND    FROM    THE    SPIRIT.  AT 

HOME    ON    FURLOUGH.  THE     SCRIPTURES     TRANSLATED.  MUS- 

TERED    OUT.  SERVICE     IN     RETIREMENT.  ( II  )     LAVIGERIE     THE 

REPRESENTATIVE      ROMAN      MISSIONER.  THE      FRENCH      TRAINING. 

A    LEVANTINE     MISSION.  THE     BISHOP     OF    NANCY.  THE    ARCH- 

BISHOP    OF     ALGIERS.  REASONS      FOR     REMOVAL.  CHURCH      VS 

STATE.  DIOCESAN     MISSIONS.  THE     ALGERINE     AND     AFRICAN 

APOSTOLATES.  LAVIGERIE     IN     UGANDA.  WAS     LAVIGERIE     AC- 

COUNTABLE   FOR    THE  ASSAULT  ON  ANGLICAN  MISSIONS  ?  LAVIGERIE 

THE   CRUSADER.  LAVIGERIE  THE  DREAMER   AND  SEER.       (ill)    CON- 

TRASTS    AND      PARALLELS.  PERSONAL     TRAITS     IN     MOFFAT      AND 

LAVIGERIE.  FRANK     AND     SCOT.  MISSIONARY     AND     MISSIONER. 

SUCCESS    WON     BY     EACH.  SPIRITUAL     LIFE     IN     CATHOLIC     AND     IN 

PROTESTANT.  BRACQ   ON  LAVIGERIE.  SCRIPTURE  AS  TO  MOFFAT. 

The  layman  represents  the  genius  of  the  Protestant 
communion,  the  prelate  that  of  the  Roman  church. 
Each  gives  the  drift  and  tenor  of  his  system  as  a  whole. 
Robert  Moffat  as  layman  and  as  pastor  was  the  ideal 
Protestant  missionary.  Cardinal  Lavigerie  stood  as  the 
incarnation  of  Rome's  typical  priestly  missioner.  So  far 
as  biography  is  history  embodied,  history  in  miniature, 
so  far  the  characters  and  careers  of  these  men  express 

646 


TWO  TYPES  OF  THE  APOSTOLATE  647 

the  philosophy  of  Protestantism  and  Rome  in  Africa,  of 
Latin  and  Teutonic  Christianity  in  missions. 


I 
Moffat  the   Typical  Protestant  Missionary 

For  African  missions  the  year  1795  ^^^  Amius  Mir- 
abilis.  The  London  Missionary  Society  came  into  being 
on  September  21st,  and  on  December  21st,  sacred  to 
American  Congregationalists  as  the  day  when  their  fore- 
fathers first  stepped  on  Plymouth  Rock,  Scotland  gave 
birth  to  Moffat.  The  work  and  the  worker  entered  the 
world  together.  Moffat's  parents  were  hard-working, 
pious  peasants,  the  folk  of  whom  Burns  in  The  Cottar  s 
Saturday  Night  sang  that  they  were  the  source  of  Scotia's 
grandeur.  From  them  mainly  the  son  drew  the  frugality, 
industry,  mastery  of  his  hands  and  shrewdness  that 
Africa  rendered  invaluable.  The  trend  of  his  life's  pur- 
pose is  clearly  traceable  to  the  mother.  She  trained  the 
boy  in  the  Scriptures,  and  told  him  of  ''Moravian"  mis- 
sions. It  was  inevitable  that  the  youth  when  converted 
by  the  Wesleyans  (181 1)  should  remember  the  mother's 
missionary  stories  to  the  child,  and  resolve  to  devote 
himself  to  missions.  It  was  providential  that  Mary 
Smith,  who  had  not  only  been  brought  up  religiously  but 
had  received  her  education  at  a  "Moravian"  seminary, 
became  his  betrothed.  Through  three  years  of  engage- 
ment and  fifty  years  of  marriage  this  woman  showed  her- 
self to  be  the  truest  of  helps  and  his  fellowssoul. 

Moffat,  though  enjoying  no  opportunities  for  acquir- 
ing scholarship,  possessed  a  twofold  faculty  as  precious 
as  Cambuscan's  ring  or  the  purse  of  Fortunatus.  He 
had   the   gift   of  forgetting  the  secondary  or  the  useless 


648  THE  EXPANSION  OF  MISSIONS 

and  of  seizing  the  essential.  In  18 17  he  arrived  at  Cape 
Town.  Even  as  a  stripling  he  manifested  sagacity,  self= 
reliance  and  tact.  The  governor,  to  protect  the  mis- 
sionary while  native  disturbances  were  rife,  withheld 
passports  for  nine  months.  The  canny  Scot  quietly 
boarded  in  a  Boer  family  and  learned  Dutch,  thus  in- 
creasing his  efficiency  as  a  missionary.  On  receiving 
passports,  Moffat  traveled  to  the  Nama,  who  dwelt  near 
the  mouth  of  Orange  River,  three  months'  journey  from 
the  Cape.  He  struck  twelve  at  the  first  stroke,  and  ap- 
proved himself  a  strong  man.  He  signalized  the  begin- 
ning of  his  career  by  an  exploit  that  made  his  name  shine 
among  men.  He  won  a  victory  of  peace  over  an  African 
Attila.      He  tamed  the  redoubtable  Afrikaner. 

The  missionary  was  alone.  He  was  a  stranger  among 
strange  people.  Even  in  his  hut  he  was  exposed  to  sun 
and  storm,  snakes,  kine  and  dogs.  He  had  to  cook  his 
own  food  —  when  he  had  any  —  to  mend  his  clothing 
himself  and  to  win  consolation  from  the  Psalms  in 
Scotch  and  from  the  violin.  He  itinerated.  He  main- 
tained day-schools.  He  preached  regularly.  He  trans- 
formed Afrikaner  and  two  of  his  brothers  into  efficacious 
helpers. 

After  being  baker,  carpenter,  cooper,  house=keeper, 
miller,  smith  and  shoe^maker  for  a  year  as  well  as  mis- 
sionary, Moffat  visited  Cape  Town  for  supplies,  and  re- 
stored Afrikaner  to  civilization.  The  task  of  piloting 
the  outlaw  through  Dutch  peasants  who  had  not  forgiven 
the  man  they  had  wronged,  demanded  nerve  and  tact. 
The  colonial  governor  was  so  struck  with  the  success  of 
the  missionary  that  he  gave  Afrikaner  a  wagon  worth 
four  hundred  dollars.  Miss  Smith  had  come,  and  the 
brave  man  and  perhaps  braver  woman  became  husband 
and  wife  about  New  Year's  Day,  1820. 


TWO  TYPES  OF  THE  APOSTOLATE  649 

Mrs  Moffat  was  one  of  those  whose  names  belong  to 
the  peerage  of  faith.  She  was  brave,  like  Moffat  equal 
to  every  emergency,  gifted  with  such  powers  of  com- 
mand as  few  men  possess,  patient,  tender,  and  true  to 
each  of  womanhood's  claims.  In  superlative  degree 
she  justified  Moffat  in  stating  as  the  outcome  of  three 
years'  African  experience  of  bachelorhood  that  "a  mis- 
sionary without  a  wife  in  Africa  is  like  a  boat  with  only 
one  oar.  A  good  wife  can  be  as  useful  as  her  husband 
in  the  Lord's  vineyard".  There  was  no  adventure  or 
enterprise,  however  perilous,  in  which  Mary  Moffat  did 
not  take  part;  no  work  that  she  did  not  share.  She 
would  not  permit  Moffat  on  her  account  to  leave  his  tasks 
an  instant.  Again  and  again,  escorted  only  by  Chwana 
and  Khoi=Khoin,  she  journeyed  from  Kuruman  to  Cape 
Town,  a  distance  of  seven  hundred  miles.  Her  ability 
to  make  the  best  of  matters  amounted  to  genius.  When 
her  husband  itinerated  from  Kuruman,  she  for  years 
made  it  her  affair  to  accompany  him.  She  wished  not 
merely  to  ensure  ordinary  comfort  for  him  but  to  master 
every  detail  of  missions.  She  rose  instinctively  to  his 
heights  of  unconscious  greatness.  If  ever  he  needed  to 
be  inspired  or  reinforced,  she  was  his  inspiration. 

The  experiences  in  Cape  Colony,  among  the  Nama 
and  at  Griqua  Town  (1820)  were  stepping=stones  to  the 
true  life-work.  In  1821  was  founded  the  memorable 
mission  of  Kuruman.  It  fell  among  thieves.  The 
Chwana,  according  to  worldly  witnesses,  were  utterly 
degraded.  Living  in  the  dry  district  west  of  Vaal  River, 
adjoining  Kalahari  Desert,  they  stood  still  in  the  first 
stages  of  barbarism.  The  people  stole  shamelessly. 
Grain  could  not  grow  to  ripeness.  Neither  cattle  nor 
sheep  could  be  left  in  the  fold.  No  tool  might  remain 
where  work  had  been  done.     When  canals  were  made,  it 


650  THE  EXPANSION  OF  MISSIONS 

was  at  the  risk  of  the  water  being  turned  away  before 
reaching  the  station.  Many  a  time  the  home=makers, 
on  returning  from  outdoor  labors  or  preaching,  found  a 
stone  in  the  pot  instead  of  the  meat  they  had  left.  The 
natives  were  thoroughly  sensual.  They  robbed,  mur- 
dered and  lied  without  compunction  so  long  as  success- 
ful. Parents  were  so  stubborn  in  adherence  to  ancient 
habit  and  custom,  that  they  were  afraid  of  the  children 
becoming  Dutchmen  if  instructed.  Sin  made  the  pagan 
undesirous  of  spiritual  truth.  Stupidity  rendered  the 
barbaric  mind  unteachable.  The  young  missionaries, 
like  the  majority  of  supporters  of  missions,  had  expected 
that  the  Ethiopian  would  suddenly  stretch  his  hand  to 
God.  The  resultant  reaction  from  the  natives'  con- 
tempt for  Christianity  deepened  the  Moffats'  disappoint- 
ment and  saddened  their  spirit. 

One  day  in  1822  the  husband  said:  "Mary,  this  is 
hard  work".  The  wife  replied:  "It /^  hard  work,  my 
love;  but  take  courage.  Our  lives  shall  be  given  us  for 
a  prey".  Robert  answered  :  "But  think,  my  dear,  how 
long  we  have  been  preaching,  and  no  fruits  appear". 
Mary  rejoined:  "The  gospel  has  not  been  preached  in 
their  ow7i  tongue  wherein  they  were  born.  They  have  heard 
it  only  through  interpreters,  who  have  no  just  under- 
standing, no  love  of  the  truth.  We  must  not  expect  the 
blessing  until  you  be  able  from  your  lips  and  in  their 
language  to  bring  it  through  their  ears  into  their  hearts". 

From  that  hour  Moffat  gave  himself  with  tireless  dili- 
gence to  learning  the  Chwana  language.  Its  imagined 
barrenness  and  the  imperfection  of  the  interpreters 
caused  the  greatest  difficulty,  but  he  was  too  perseverant 
to  lose  courage.  Since  ability  to  speak  Chwana  was  the 
first  goal,  the  Moffats,  in  order  to  naturalize  themselves 
to    native    speech    and   wean   their  tongues    from  using 


TWO  TYPES  OF  THE  APOSTOLATE  65  I 

Dutch  with  the  assistants,  took  a  wagon=journey.*  Some- 
times life  was  endangered.  Once,  when  no  rain  fell,  the 
missionaries  were  accused  of  causing  drouth.  At  the 
spear's  point  they  were  told  to  leave.  Fortified  by  the 
courage  of  the  wife,  who  with  her  babe  in  her  arms  stood 
at  the  door  of  the  hut,  the  husband  threw  open  his  vest 
and  said:  "If  you  will,  drive  your  spear  to  my  heart. 
We  know  you  will  not  touch  our  wives  and  children". 
The  intending  murderers  exclaimed:  "These  men  must 
have  ten  lives,  they  are  so  fearless  of  death".  As  early 
as  the  close  of  1822  Moffat  could  announce  that  the 
Chwana  had  dispensed  with  a  rain=maker  and  had  relin- 
quished cattle-lifting. 

Somewhat  later  the  wrath  of  man  turned  to  praise 
for  God.  A  horde  of  marauders  drew  near.  Nothing 
definite  was  known  as  to  their  object  or  strength.  In 
order  to  ascertain  these,  Moffat  with  a  few  companions 
plunged  into  the  wilderness.  After  perils  innumerable, 
seeing  nine  lions  in  one  day,  he  accomplished  his  pur- 
pose. Then  he  roused  the  Chwana.  He  gave  such 
counsel,  he  exercised  such  ability  and  strategy,  that  he 
saved  the  people.  His  bravery,  coolness,  forethought 
and  sagacity  excited  admiration,  and  led  the  grateful 
barbarians  almost  to  adore  him. 

The  tide  turned.  The  outlook  began  to  brighten. 
The  Chwana  felt  that  a  man  and  woman  who,  instead  of 
fleeing  from  death,  had  voluntarily  shared  their  danger, 
must  be  unselfish  seekers  of  others'  good.  Though  lan- 
guage can  not  picture  the  difficulties  at  the  new  site, 
where  the  Moffats  were  daily  obliged  to  toil  at  every 
kind  of  labor,  the  mission  had  garnered  good^will,  and 
forged  slowly  forward.  Ten  years  passed  without  spirit- 
ual   success.     Life    was    ceaseless    labor,    difficulty    and 

*  Moffat  afterward  declared  that  a  language  is  not  mastered  until  the 
learner  dreams  in  the  new  tongue. 


652  THE  EXPANSION  OF  MISSIONS 

danger,  fearlessly  faced.  Moffat  was  black^smith, 
builder,  carpenter,  dairy^^man,  ditcher —  digging  canal 
after  canal  to  bring  water  to  garden  and  field  —  gardener 
and  thatcher  by  turns.  Everything  to  which  he  set  hand 
he  did  well,  even  darning  and  sewing.  He  was  not  a 
man  of  one  idea.  He  was  not  wedded  to  preconceived 
methods  or  to  a  system.  He  was  an  opportunist  in  the 
best  sense,  adapting  himself  to  conditions  actually  con- 
fronting him.  He  despised  no  means  of  gaining  influ- 
ence that  would  lead  the  pagan  to  better  modes  of  liv- 
ing, to  improved  methods  of  agriculture  and  to  thrift  and 
settled  habits.  He  acquired  each  art  and  industry  de- 
manded by  the  situation.  His  treatment  of  disease  was 
a  prediction  of  medical  missions.  Before  Carlyle  uttered 
the  phrase,  Moffat  was  a  captain  of  industry.  He 
gauged  men's  capacity  with  the  eye  of  a  master.  He 
directed  his  every  worker  to  the  very  task  he  was  fit  for. 
He  also  held  him  to  it.  His  fearlessness  and  manhood, 
independence  and  tact  enabled  him  always  to  appeal  to 
the  most  open  side  of  native  character.  He  knew  how 
to  attach  and  govern  men.  During  the  decade  of  weary 
waiting  he  proved  that  he  possessed  an  attribute  of 
genius,  a  supreme  test  of  strength.  This  is  patience  and 
persistence.  The  courage  needed  for  facing  formless 
perils  is  greater  than  that  which  nerves  the  soldier  in  the 
thrill  of  battle.  Having  done  all,  Moffat  stood!  Unde- 
spairing  and  untiring,  assured  that  "they  also  serve  who 
only  stand  and  wait",  with  full  faith  that  reward  must 
come  to  those  who  work  as  well  as  wait  and  that  they 
should  see  of  the  travail  of  their  souls  and  be  glad,  — 
Mary  and  Robert  Moffat  toiled  steadfastly. 

Progress  was  made  toward  a  Chwana  literature.  A 
catechism  and  spelling=book  were  prepared.  In  1826, 
to  become  still  more  proficient  in  native  languages,  Moffat 


TWO  TYPES  OF  THE  APOSTOLATE  653 

lived  alone  among  the  Rolong,  and  imparted  Christian 
instruction.  In  1829,  at  the  instance  of  two  envoys 
whom  Umzilikatzi,  chief  of  the  Tabili,  had  sent  to  learn 
about  the  white  man's  teachings  and  ways,  the  mission- 
ary visited  the  tribe,  quelled  the  terrible  warrior,  and 
made  him  feel  this  Christian  indispensable  to  him.  The 
Scotchman  won  so  kind  a  reception,  that  he  gained  a 
hearing  for  the  story  of  the  resurrection. 

Previously,  however,  the  Spirit  had  breathed  on  the 
Chwana.  Interest  in  spiritual  affairs  awoke  without  vis- 
ible occasion.  The  chapel  grew  too  small  to  hold  the 
multitude  that  sought  membership  in  the  Christian 
church.  The  change  in  the  inner  nature  of  the  former 
barbarian  and  pagan  led  to  a  change  in  the  outer  man. 
The  naked  became  ashamed,  and  assumed  decent  cloth- 
ing. Three  years  after  Mrs  Moffat,  while  there  was  no 
glimmer  of  day  nor  a  single  inquirer,  had  shown  herself 
a  spiritual  heroine  by  writing  home:  "Send  a  commun- 
ion^service ;  it  will  be  needed"  —  one  hundred  and 
twenty  Chwana  communicants  partook  of  the  Sacrament, 
and  used  utensils  that  had  arrived  the  very  day  before! 

In  1830  Moffat  finished  the  translation  of  Luke^  and 
at  Cape  Town  learned  the  art  of  printing.  Like  Raleigh 
he  could  toil  terribly;  and  here  he  made  himself  ill. 
Next  year,  however,  he  returned  triumphant  with 
Chwana  editions  of  Luke  and  a  hymn-book,  with  a  press 
and  with  liberal  subscriptions  for  building  a  new  church. 
As  timber  had  to  be  brought  two  hundred  and  fifty  miles 
to  Kuruman,  the  structure  was  not  ready  before  Novem- 
ber, 1838.  The  following  year  saw  the  completion  of 
the  translation  of  the  New  Testament.  In  order  to  print 
it,  the  Moffats  after  two^andstwenty  years  of  absence 
returned  to  Britain.  They  aroused  unprecedented  inter- 
est, and  a  tidal  wave  of  enthusiasm  for  missions  swept 


654  THE  EXPANSION  OF  MISSIONS 

the  land.  Moffat  added  Psalms  in  Chwana  to  the  Testa- 
ment; sent  six  thousand  copies  of  the  new  work  to 
Kuruman ;  and  wrote  Missionary  Labors  and  Sceftes.  The 
years  at  home  (1839-42  inclusive)  were  as  devoted  to 
missions  as  those  at  Kuruman,  and  equally  fruitful  in 
results. 

Space  fails  for  detailing  the  long  result  of  self-forget- 
ful toil;  for  describing  the  labors  manifold  in  explora- 
tion, civilization  and  Christianizing;  the  influence  on 
Livingstone;  or  the  grand  achievement  of  translating 
the  whole  Bible  and,  as  agent  for  the  British  Bible^Soci- 
ety,  of  circulating  the  Scriptures.  The  translation  cost 
thirty  years  of  toil.  Moffat  "felt  it  an  awe=full  thing  to 
translate  the  Word.  When  he  had  finished  the  last 
verse  (1856),  he  could  hardly  believe  he  was  in  the 
world,  so  difficult  was  it  to  realize  that  his  work  of  so 
many  years  was  completed.  A  feeling  came  over  him 
as  if  he  would  die.  .  .  .  His  heart  beat  like  the 
strokes  of  a  hammer.  .  .  .  His  emotions  found  vent 
by  falling  on  his  knees  and  thanking  God  for  His  grace 
and  goodness  in  giving  strength  to  accomplish  his  task". 

At  an  age  when  the  average  man  draws  out  from  the 
burdens  of  the  day  and  the  heat  of  conflict,  this  master- 
builder  with  his  own  hands  laid  another  course  in  the 
foundation  of  the  church  of  Christ  in  South  Africa. 
Though  sixtystwo  years  old,  the  veteran  pioneer  of  forty- 
one  seasons  accomplished  an  arduous  and  lengthy  jour- 
ney, and  spent  many  months  at  Inyati,  the  mission  of 
the  British  Congregationalists  to  the  Tabili  (1857=59). 

In  1870  Mr  and  Mrs  Moffat  reluctantly  accepted  the 
invitation  of  their  directors,  and  returned  to  England. 
The  hearts  of  the  Chwana  were  wrung  with  genuine  sor- 
row. When  the  Moffats  had  arrived  at  Kuruman  in 
1843,  some,  whose   hearts   had   sickened   with   hope   de- 


ROBERT    MOFFAT,    D.D. 


TWO  TYPES  OF  THE  APOSTOLATE  655 

ferred,  asked  again  and  again:  "Do  our  eyes  indeed 
behold  you?"  At  this  final  parting  the  wail  of  woe  was 
piteous;  but  Moffat's  last  preachingsservice  crowned  an 
impressive  career  with  an  impressive  close.  In  187 1  Mrs 
Moffat,  as  truly  a  gift  from  God  to  her  husband  as  Eve 
of  Eden  to  Adam,  entered  her  eternal  home.  The  dying 
words  of  the  gifted  and  consecrated  woman  were  a 
prayer  that  strength  be  given  her  bereft  yoke-fellow  for 
bearing  his  loss.  The  petition  was  answered  with 
strength  in  him  equal  to  her  desire.  To  the  day  of 
death  (1883)  the  aged  saint  labored  unceasingly  in  be- 
half of  the  cause  to  which  the  youth  had  consecrated  his 
life  and  powers. 

These  thirteen  years  of  sunset  splendor  were  the  In- 
dian summer  of  Moffat's  high  calling.  The  May  of  life 
had  fallen  into  the  sere  and  yellow  leaf,  but  it  owned  all 
that  should  accompany  old  age:  honor,  love,  obedience, 
troops  of  friends*.  The  church  and  the  world  rendered 
reverent  homage  to  him  who  had  not  sought  to  be  great, 
but  simply  strove  to  shepherd  the  flock.  A  Chwana 
training-school  was  named  Moffat  Institute.  Twenty^ 
five  thousand  dollars  were  given  to  the  retired  missionary 
who,  had  he  been  a  self-seeker,  could  have  become  a 
mere  millionaire.  At  the  London  mission^conference  of 
1878  the  vast  audience  on  discovering  Moffat's  presence 
rose  spontaneously  to  their  feet.  The  Reverend  Doctor 
Thompson  wrote:  "'Nothing  but  a  missionary!'  The 
man  who  gave  that  toss  of  the  head  and  that  half=scorn- 
ful  look  should  cast  an  eye  down  the  hall.  Whom  see 
we  coming  up  the  aisle  —  a  son  of  Anak  in  stature,  erect, 
his  features  strongly  marked,  his  venerable  locks  and 
long  white  beard  adding  majesty  to  his  appearance? 
A  Wesleyan  is  in  the  midst  of  an  address,  yet 

*Shakespere. 


656  THE  EXPANSION  OF  MISSIONS 

none  heeds  him  till  the  patriarch  has  taken  a  seat.  Who 
is  the  old  man?  Is  it  Beaconsfield?  Is  it  Gladstone? 
There  is  but  one  other  person  in  the  realm,  I  take  it,  to 
whom  in  the  circumstances  so  united  and  enthusiastic  a 
tribute  would  be  paid;  and  that  because  she  is  on  the 
throne.  This  hoary-headed  man  is  the  veteran  among 
South  African  missionaries.  He  went  to  the  dark  con- 
tinent more  than  sixty  years  before.  He  is  eighty^three. 
.  .  .  With  a  voice  still  strong  and  musical  he  ad- 
dresses the  audience  for  twenty  minutes.  The  man 
[Spurgeon]  who  preaches  to  a  larger  congregation  than 
any  other  in  London  once  said  that  when  he  saw  Moffat 
he  felt  inclined  to  sink  into  his  shoes"*. 


II 

Lavigerie  the  Representative  Roman  Missioner 

Charles  Martial  AUemand  Lavigerie  was  born  at  the 
Biscayan  town  of  Bayonne,  France,  on  October  31st, 
1825.  The  boy  was  father  of  the  man.  The  child  de- 
lighted to  give  religious  coloring  to  everything.  His 
sports  repeated  the  ceremonies  he  had  seen  at  church. 
His  calling  toward  the  priesthood  led  his  father  to  put 
him  at  fourteen  into  a  seminary,  and  thirteen  years  were 
bestowed  on  academic  and  theological  studies.  Lavig- 
erie's  education  was  rhetorical  rather  than  practical  or 
philosophic,  and  qualified  him  for  immediate  but  not 
lasting  impression  on  intelligent  audiences.  The  style 
of  his  oratory  is  emotional  and  theatric;  not  intellectual, 
logical,  masculine  in  dignity  or  weight.  The  public  ad- 
dresses  suffer  from   the   artistic  and   literary  defect  of 

*  Compare  The  Times,  London,  Aug.  15th.  1883.  Saul  was  among  the 
prophets,  for  "  The  Thunderer"  (quoted  by  The  Missionary  Review  for  January, 
18S8,  vol.  I,  no.  I,  pp.  22=24)  eulogized  Moffat.  Lack  of  space  has  rendered  it 
impracticable  to  use  this  editorial. 


TWO  TYPES  OF  THE  APOSTOLATE  657 

monotony  in  language  and  narrowness  in  thought.  As  a 
speaker  Lavigerie  repeated  not  only  his  facts  and  ideas 
but  his  forms  of  expression  and  even  his  witticisms. 
Success  in  study  secured  him  a  professorate  of  ecclesias- 
tical history  at  the  Sorbonne,  a  Parisian  university  whose 
origins  link  it  with  Charlemagne.  Here  he  paid  his  re- 
spects to  Jansen  the  Galilean  and  Luther  the  Protestant. 
The  theological  position  may  be  inferred  from  a  French 
Catholic  journal  criticising  the  lectures  on  Jansenism 
with  severity.  Lavigerie  was  a  firm  upholder  of  papal 
dogma  in  its  unity  and  a  stanch  champion  of  the  claims 
of  the  Vatican.  Probably  no  bishop  has  burned  more 
incense  before  Peter's  chair.  Yet  Lavigerie  was  as  lib- 
eral as  was  then  possible  for  Frenchmen  within  the 
Roman  pale,  and  few  bishops  have  manifested  more  per- 
sonal independence  of  action  in  regard  to  the  papal  see. 
The  lectures  on  Jansen  (1854)  formally  avowed  a  belief 
in  the  infallibility  of  the  pope;  but  in  the  Vatican  coun- 
cil of  1870  Lavigerie  held  aloof  from  discussion  of  the 
opportuneness  of  the  definition  of  papal  infallibility. 
"For  my  part",  said  he  to  his  clergy,  "I  only  desire  to 
be  on  the  side  of  the  pope  and  the  majority  of  the 
bishops".  [!]  When  the  dogma  was  proclaimed,  he  laid 
his  submission  instantly  at  the  feet  of  the  pontiff,  and  as 
soon  as  possible  convoked  a  provincial  council  in  Algeria 
to  ratify  and  promulgate  the  Vatican  decrees. 

Lavigerie  was  neither  scholar  nor  thinker.  He  was  a 
man  of  action  and  affairs,  a  born  missioner,  cramped  by 
the  professorate.  When  a  society,  formed  among  leading 
Catholics  of  Paris  (for  the  purpose,  Grussenmeyer  and 
Clarke  confess,  of  extending  the  political  and  religious 
influence  of  France  in  the  Levant),  decided  that  Lavigerie 
ought  to  direct  and  organize  education  in  the  east,  the 
man  of  thirty-one,  in  obedience  to  the  confessor's  belief 


658  THE  EXPANSION  OF  MISSIONS 

that  it  was  God's  will  that  he  accept  this  providential 
opportunity  for  wider  usefulness,  followed  the  leading. 
This  was  the  beginning  of  an  apostolate  that  ended  only 
with  entrance  into  the  higher  activities  of  heaven. 

The  missionary  course  opened  with  an  incident  that 
was  a  prophetic  omen.  When  the  society  had  uttered  its 
thanks,  the  committee  handed  over  the  accounts  and  an 
empty  cash-box.  Gagarin  with  a  dry  smile  remarked: 
"You  are  afloat;  it  remains  to  see  how  well  you  can 
swim!"  But  Lavigerie  belonged  with  the  strong  men 
whom  difficulties  delight  instead  of  daunting.  Financial 
embarrassments,  from  which,  indeed,  no  part  of  the  mis- 
sioner's  life  gained  entire  exemption,  called  forth  power 
and  resourcefulness.  In  this  school  he  learned  the  alpha- 
bet whose  combinations  unraveled  pecuniary  complica- 
tions in  Algeria. 

The  Muslim  massacres  of  Christians  in  the  Syrian  Leb- 
anon (i860),  which,  it  is  said,  cost  fifty  thousand  lives, 
introduced  Lavigerie  to  Islam.  Lebanon  being  a  French 
protectorate,  France  sent  a  military  force  to  save  the 
remnant  of  the  Syrian  Christians.  The  [Franco^Roman] 
Society  for  the  Promotion  of  Christian  Education  in  the 
East  felt  it  their  mission  to  succor  the  victims.  Lavig- 
erie obtained  over  $400,000  and  great  quantities  of 
goods,  and  spent  six  months  in  Beirut,  Damascus  and 
Lebanon.  At  Cairo  as  well  as  Constantinople,  Damas- 
cus and  Smyrna  he  in  the  course  of  seven  years  founded 
or  supported  hospices,  orphanages  and  refuges.  Africa, 
as  if  a  dark  or  invisible  planet,  was  already  attracting 
Lavigerie  unknowingly,  though  France  was  for  years  to 
hold  the  future  satellite  to  his  original  orbit.  A  meeting 
with  Abd'Ul^Kader,  the  Algerine  exile  at  Damascus,  the 
Muslim  protector  of  Christians,  inspired  Lavigerie  with 
admiration  for  the  natural  virtues  of  Arab  and  Islamite. 


TWO  TYPES  OF  THE  APOSTOLATE  659 

The  Levantine  experiences  initiated  Lavigerie's  interest 
in  Islam  and  his  insight,  however  shallow,  into  Arab 
character. 

After  eighteen  months  at  the  Vatican  as  domestic 
prelate  of  Pius  IX  and  as  a  member  of  the  highest  tri- 
bunal of  the  Roman  court,  Lavigerie  became  bishop  of 
Nancy  (1863566).  The  episcopal  experience  trained  him 
in  ecclesiastical  administration,  and  qualified  him  for  the 
proconsulship  of  Franco-Roman  Africa.  The  scope  of 
his  activities  constantly  enlarged,  but  Lavigerie  never 
allowed  energy  to  mislead  him  into  making  changes  merely 
for  the  sake  of  change.  He  might  be  a  Gascon  for  impa- 
tience, but  he  could  curb  it  into  patience.  If  he  proposed 
new  measures,  he  put  them  forward  moderately  and 
pushed  them  with  adroitness,  diplomacy  and  tact.  One 
of  his  reforms  proved  to  be  bread  cast  on  the  waters  and 
returning  after  many  days.  He  enlarged  and  improved 
the  female  religious  associations;  and  several  of  these 
communities  ultimately  devoted  themselves  to  African 
missions. 

In  1867  at  MacMahon's  instance  Lavigerie  assumed 
the  archbishopric  of  Algiers.  It  is  claimed  that  "no 
motive  of  worldly  ambition  determined  Lavigerie  to  ac- 
cept the  see.  He  was  marked  by  public  opinion  as  des- 
tined to  fill  the  highest  positions  in  the  church  in  France 
itself.  Yet  at  the  call  of  duty  he  went  into  exile,  giving 
up  the  splendid  career,  so  far  as  all  human  probabilities 
were  concerned,  which  opened  at  home".  The  prelate 
declared  that  his  voluntary  withdrawal  was  a  painful  sac- 
rifice. If  we,  however,  may  draw  inferences  from  cer- 
tain developments  of  his  Algerine  life,  mundane 
motives  mingled  with  the  spirit  of  self-devotion.  Lavig- 
erie had  the  instincts  of  a  politician  and  the  vision  of  a 
statesman.       French   influence   was    supreme   in   Egypt, 


66o  THE  EXPANSION  OF  MISSIONS 

French  interests  of  increasing  importance  in  the  Levant 
and  North  Africa.  What  might  not  a  strong  man  do  for 
his  church  and  country  in  Algeria,  in  Mediterranean 
lands  once  Roman,  now  French?  "Better",  exclaim.ed 
Lucifer  the  sublime  hero  of  Paradise  Lost^  "better  to 
reign  in  hell  than  serve  in  heaven!"  Lavigerie  may 
never  have  read  the  Miltonic  sentiment,  but  its  temper 
was  his.  The  masterful  prelate  was  a  visionary  in  the 
supreme  sense,  a  seer  before  whose  prophetic  vision  and 
spiritual  eye  shot  auroral  foregleams  of  the  resurrection 
of  the  death^submerged  continent  from  its  slumber  of 
ages. 

Let  visions  of  the  night  or  of  the  day 

Come  as  they  will;  and  many  a  time  they  come, 

Until  this  earth  he  walks  on  seems  not  earth, 

This  light  that  strikes  his  eye=ball  is  not  light. 

This  air  that  smites  his  forehead  is  not  air 

But  vision  —  yea,  his  very  hands  and  feet  — 

In  moments  when  he  feels  he  can  not  die. 

And  knows  himself  no  vision  to  himself, 

Nor  the  high  God  a  vision,  nor  that  One 

Who  rose  again.     Ye  have  seen  what  ye  have  seen.* 

Lavigerie's  first  pastoral  letter  to  his  Algerian  clergy 
and  people  hints  at  his  feelings  and  plan  of  action.  He 
could  perceive  no  undertaking  among  all  carried  on 
throughout  Christendom  preferable  to  the  task  that  had 
fallen  to  him.  "France",  he  wrote,  "is  calling  to  thee, 
O  Africa!  For  thirty  years  she  has  been  summoning 
thee  to  come  from  the  tomb.  ...  In  His  provi- 
dence God  has  chosen  France  to  make  Algeria  the  cradle 
of  a  great  and  Christian  nation.  He  is  calling  us  to  use 
gifts  especially  our  own  in  order  to  shed  the  light  of  true 
civilization,  which  has  its  source  in  the  gospel;  to  carry 
that  light  beyond  the  desert  to  the  center  of  the  conti- 

*  Tennyson,  The  Holy  Grail,  canto  56. 


TWO  TYPES  OF  THE  APOSTOLATE  66  I 

nent  enshrouded  in  densest  darkness,  thus  uniting  central 
and  northern  Africa  to  the  common  life  of  Christen- 
dom. Such  is  our  destiny.  God  expects  us  to  fulfill  it. 
Our  country  watches  to  see  whether  we  show  ourselves 
worthy.  The  eyes  of  the  church  rest  upon  us.  Could 
any  task  be  higher,  any  duty  more  honorable?" 

The  resources  of  the  Algerine  church  scarcely  sufficed 
for  its  needs.  Funds  were  scant,  clergy  few,  missions 
unachievable.  Lavigerie  at  once  took  the  entire  admin- 
istration of  ecclesiastical  matters  as  fully  into  his  own 
hands  as  bureaucracy  and  red  tape  permitted.  Facile 
though  firm,  he  was  as  unyielding  of  will  as  kind  of 
heart,  and  alike  stubborn  and  suave.  The  archbishop 
filled  the  role  of  benevolent  despot.  From  the  first  the 
evangelization  of  Islam  was  his  self^assigned  task.  In 
order  to  reach  this  goal  he  trod  down  the  government. 
In  defiance  of  the  colonial  administration  and  its  laws  he 
exercised  the  right  of  liberty  for  the  Christian  apostolate 
as  he  defined  it.  He  demanded  the  cessation  of  the  sys- 
tem that  divided  the  Algerians  into  an  Arab  and  a 
French  nationality.  He  pointed  out  that  the  natives 
were  as  hostile  as  on  the  day  that  Algiers  had  fallen; 
that  tribes  had  been  ruined;  and  that  as  the  result  of 
thirty^eight  years  of  French  influence  the  Muslim  had 
acquired  only  the  vices  of  civilization,  and  obstinately 
withstood  progress.  The  colonist  hailed  Lavigerie  as 
savior  of  Algeria.  The  hierarchy  recognized  that  here 
was  a  fight  for  the  supremacy  of  church  over  state  and 
that  here  was  a  fighter.  The  pope  stood  by  his  man  like 
a  stone  wall.  Lavigerie  showed  himself  a  shrewd  strate- 
gist and  astute  tactician.  He  foiled  the  attempt  of  the 
government  to  maneuver  him  from  his  position  of  van- 
tage. Against  his  accusations  they  brought  counter 
accusations.      He  repeated  his,  and  ignored  theirs.      He 


662  THE  EXPANSION  OF  MISSIONS 

interviewed  Napoleon  the  Little  in  person.  He  extorted 
official  orders  that  he  be  in  no  way  interfered  with. 

This  victory,  the  fall  of  the  French  empire,  the  rise 
of  the  republic  and  the  supersedure  of  military  rule  by 
civil  administration  inaugurated  a  new  era  in  French 
North  Africa.  Since  1871  the  friction  of  races  has  les- 
sened, and  missions  have  laid  foundations  for  Christian- 
izing the  Islamite. 

Charity  begins  at  home.  He  that  careth  not  for  his 
own  is  worse  than  an  infidel.  Lavigerie,  while  succoring 
Muslim  orphans  as  a  first  step  toward  the  Christianiza- 
tion  of  Africans,  did  not  neglect  home^missions.  He 
immediately  had  sixty^nine  new  chapels  or  churches 
built;  attempted  to  elevate  the  ethics  of  the  colonial 
press;  established  a  magazine;  so  furthered  farming, 
the  salvation  of  the  colony,  that  the  administration 
styled  him  Algeria's  head-farmer;  and  purchased  large 
tracts  of  barren  soil.  As  apostolic  administrator  of 
Tunisia  (1881)  he  revived  and  fostered  its  Christian  life. 
Here  his  work  was  one,  politically  and  religiously,  with 
that  in  Algeria.  There,  according  to  an  Italian  journal 
of  1887,  the  prelate  "possessed  more  authority  and  influ- 
ence than  any  other  agent  of  France,  and  had  rendered 
greater  services  than  any  one  else  to  the  French  power 
in  Africa".  In  Tunis,  Italian  periodicals  affirmed,  "he 
rendered  signal  services  to  France,  his  presence  being 
worth  more  to  his  country  than  that  of  an  army".  The 
construction  of  churches,  hospitals,  refuges  and  schools 
and  the  settlement  of  congregations  and  orders,  some 
active,  some  cloistered,  were  merely  a  part  of  the  activi- 
ties of  the  cardinal.  He  prevented  the  French  republic 
from  enforcing  in  Algeria  the  decrees  for  the  expulsion 
from  France  of  religious  communities  and  especially  of 


TWO  TYPES  OF  THE  APOSTOLATE  663 

educational  orders.  He  persuaded  Leo  XIII,  in  recog- 
nition of  the  revival  of  the  African  church,  to  renew  the 
metropolitan  see  of  Carthage.  Here,  with  an  eye  to 
dramatic  setting  and  historic  sentiment,  the  archbishop 
had  in  1882  received  the  princely  purple  and  title. 

As  early  as  1868  Lavigerie  had  felt  the  necessity  of 
founding  a  congregation  of  priests  devoted  exclusively  to 
the  evangelization  of  Africa.  Five  years  later  Provi- 
dence bestowed  three  candidates  and  three  nursing* 
fathers.  This  was  the  origin  of  The  Society  of  Our 
Lady  of  Africa.  As  its  achievements  have  already  been 
chronicled*,  we  only  need  to  note  that,  since  Lavigerie 
had  recently  been  appointed  apostolic  delegate  of  Sahara, 
the  society's  exemption  from  his  authority  as  archbishop 
rendered  it  all  the  more  his  creature  and  tool.  The 
authority  of  a  bishop  is  checked  by  the  mere  existence 
of  a  clergy;  the  power  of  an  apostolic  delegate,  on  ac- 
count of  the  absence  of  a  considerable  Christian  com- 
munity, stands  without  check  or  safeguard.  Lavigerie 
the  apostolic  delegate  was  the  power  behind  the  throne. 
Deguerry  became  vicar,  discharging  the  duties  of 
'superior-general,  governing  the  work  and  managing  the 
funds;  but  Lavigerie  retained  the  general  direction  and 
superintendence  in  his  vicelike  grip.  In  1877  when  ill- 
ness obliged  the  man  to  relinquish  either  his  bishopric  or 
his  apostolate,  he  requested  to  be  allowed  to  resign  the 
episcopal  dignity  and  its  functions.  Missions  were  the 
work  that  attracted  him  most  powerfully.  He  yearned 
to  consecrate  himself  wholly  to  those  at  the  heart  of  the 
continent.  But  institutions  dependent  on  an  individual 
too  often  die  with  him.  In  order,  therefore,  to  ensure 
the  future  of  his  Algerian  enterprises,  Lavigerie  assigned 
the  care  of  each  to  the   new  organization.     This  course 

♦Chapter  12. 


664  THE  EXPANSION  OF  MISSIONS 

made  it  after  his  death  the  virtual  master  of  most  if  not 
all  of  the  Roman  missions  in  French  North  Africa. 

The  White  Fathers  were  Lavigerie's  other  self. 
Their  presence  and  procedure  in  Uganda  were  his. 
What,  then,  was  the  archbishop's  accountability  for  the 
relations  there  between  two  branches  of  Christ's  church? 
Was  he  aware  that  he  was  sending  missionaries  into  a 
district  already  occupied?  Did  he  learn  of  this  occu- 
pancy before  or  after  he  dispatched  his  emissaries? 

Cardinal  Lavigerie  and  other  Roman  authorities  and 
sources  shall  answer  these  inquiries. 

In  August,  1875,  Stanley  converted  Mtesa  of  Uganda 
to  Christianity,  and  in  order  to  confirm  the  monarch  in 
his  new  religion  left  a  Protestant  Negro  at  the  court. 
On  November  15th  The  Daily  Telegraph  of  London,  a 
newspaper  read  in  Algiers  where  Lavigerie  resided,  pub- 
lished Stanley's  appeal  for  a  Christian  mission  to 
Uganda.  Meanwhile  Dallington,  the  Bible-reader  from 
the  Universities'  Mission  at  Zanzibar,  was  promoting 
the  Christian  faith  among  the  Ugandans.  On  November 
i8th  the  Church  Missionary  Society  took  the  first  step 
toward  the  establishment  of  the  first  Christian  mission 
ever  founded  in  Uganda.  The  news  of  this  step  was 
immediately  published  in  every  important  journal  and  in 
a  multitude  of  lesser  periodicals.  On  April  25th,  1876, 
Protestant  missionaries  left  for  Uganda,  arriving  at 
Zanzibar  May  29th,  1876,  and  at  Uganda  on  June  30th, 

1877.  These  arrivals  and  departures  were  announced  in 
the  press  everywhere.  In  1877,  when  Protestantism  was 
already  active  at  Lake  Victoria,  Rome  instituted  apos- 
tolic vicariats  at  the  equatorial  lakes.     On  March  25th, 

1878,  when  Protestant  missionaries  had  almost  reached 
Lake  Tanganika,  Lavigerie's  men  set  out.  One  band 
arrived  in  Uganda  on  February  22nd,  1879,  the  other  at 


TWO  TYPES  OF  THE  APOSTOLATE  665 

Ujiji  in  November,  1878.  Both  sets  of  missioners  had 
known  beforehand  that  they  would  find  Protestant  mis- 
sionaries working  among  the  natives  of  the  fields  to 
which  the  representatives  of  Rome  were  journeying.  On 
May  ist,  1878,  Charmetant  while  at  Zanzibar  wrote  thus 
to  Lavigerie:  "In  the  interior  almost  all  the  Protestant 
sects  are  already  represented.  At  Ujiji  an  Anglican 
[?  Congregational]  mission  is  to  be  founded  immediately. 

Smith  and  other  English  missionaries  have  al- 
ready established  themselves  in  Uganda.  They  are  sus- 
tained by  Mtesa.  .  .  .  Wautier  told  me  that  the 
king  of  the  Belgians  had  been  happy  to  learn  of  the 
foundation  of  our  mission  in  equatorial  Africa,  and 
would  be  happy  to  enter  into  relations  with  our  mission- 
ers and  would  be  in  a  position  to  render  service  to  them. 

On  board  our  ship  we  had  three  Protestant 
delegates  of  the  London  missions  [Church  Missionary 
Society],  who  were  journeying  to  Smith  in  Uganda"*.  .  . 
Charmetant's  letter  to  Lavigerie  was  communicated 
by  Lavigerie  himself  to  Les  Missions  Catholiques^  a  Roman 
missionary  magazine  published  weekly  at  Lyons,  France, 
by  the  Lyonese  Society  for  the  Propagation  of  the  Faith. 
But  The  Messenger  of  the  Holy  Heart  of  Jesus  had  at  an 
even  earlier  date  published  an  article  by  Ramiere,  in 
which  the  author  declared  that  "Protestant  sects  are 
already  preparing  to  send  their  emissaries  into  these 
countries  [Uganda  and  the  Ujijian  region],  and  to  oc- 
cupy the  most  advantageous  posts.  In  order  to  preserve 
the  population  from  this  pressing  danger  two  things  are 
needful:  The  apostles  of  the  truth  must  hasten  to  an- 
nounce the  gospel  to  them  [and]  true  Catholics  must 
aid  the  workers". f 

*  Les  Missions  Catholigues,  July  19th,  1878,  no.  476,  p.  338,  col.  i,  lines  33,  40, 
41,  47=50;  also  p.  339,  col.  i,  lines  7=12,  23=25. 

tSee  Les  Missions  Catholiques,  August  2nd,  1878,  p.  367. 


666  THE  EXPANSION  OF  MISSIONS 

In  1882  Doctor  Cust  had  a  private  conversation  with 
the  black  cardinal  as  to  the  Anglican  and  Roman  mis- 
sions i^n  Uganda.  Doctor  Cust  said:  "It  is  a  shame 
that  French  and  English  Christians  should  go  into  Cen- 
tral Africa,  and  quarrel.  There  is  room  for  both.  My 
suggestion  is  a  partition".  Lavigerie,  so  Doctor  Cust 
reports  in  a  personal  letter  to  the  present  writer,  re- 
plied: "I  agree  entirely  with  you.  My  orders  were  to 
place  a  certain  distance  between  our  settlements  and 
yours.  I  had  no  idea  that  you  had  settlements  in 
Uganda  till  the  king  of  the  Belgians  wrote  to  tell  me 
so".  Doctor  Cust  "understood  that  he  [Lavigerie] 
agreed  to  the  principle.  Soon  after,  the  Romish  mission 
left  the  capital;  but  it  came  back". 

Doctor  Cust's  letter  was  written  after  the  death  of 
the  prelate.  It  was,  therefore,  composed  with  even 
greater  Christian  jealousy  for  the  dead  man's  good  name 
than  if  he  were  alive;  in  the  spirit  of  love;  and  with 
scrupulous  regard  for  historic  accuracy  and  for  truth. 
It  can  not  be  assailed  as  unfair,  or  impugned  as  unfaith- 
ful. Doctor  Cust  is  a  Protestant  who  dislikes  injustice  to 
Rome. 

In  the  light,  then,  of  the  Catholic  letters  and  testi- 
mony already  cited,  what  becomes  of  Lavigerie's  dis- 
claimer of  all  knowledge  (until  Leopold  informed  him) 
that  British  Protestants  were  in  Uganda?  Can  his  pro- 
fession of  ignorance  of  the  presence  of  Protesant  mis- 
sionaries before  the  arrival  of  his  missioners  withstand 
the  search'light  of  investigation  and  the  questioning  of 
witnesses? 

Sometimes  queries  receive  their  real  and  ultimate  re- 
ply by  asking  other  questions. 

How  could  Lavigerie  have  helped  becoming  aware 
before  18^6  that  Anglican  missionaries  were  to  occupy 


TWO  TYPES  OF  THE  APOSTOLATE  66^] 

Uganda;  and  before  1877  that  British  Congregationalists 
were  to  settle  at  the  Tanganika?  These  things  were  not 
done  in  a  corner.  Their  light  was  not  hid  in  a  basket. 
During  1876^79  all  Christendom  knew,  from  a  thousand 
sources  of  information  and  through  myriad  channels  of 
public  communication,  that  British  Protestantism  was 
entering  and  evangelizing  the  Tanganikan  and  Ugandan 
peoples.  The  Belgian  monarch  may  have  informed  Lavig- 
erie  as  early  as  December,  1875,  ^s  to  these  enterprises; 
or  he  may  not  have  informed  him  until  as  late  as  1882; 
but  in  neither  event  did  the  action  of  Leopold  relieve  La- 
vigerie  from  accountability.  If  Lavigerie  were  for  five 
years  (or  more)  unacquainted  with  a  fact  known  to  every 
Christian  community,  such  ignorance  would  be  inexcus- 
able. To  avow  non^acquaintance  with  it  was  to  insult 
intelligence. 

Lavigerie,  before  sending  his  missioners,  was  aware 
that  Protestantism  was  at  Lakes  Tanganika  and  Victoria 
ere  Rome  arrived. 

Did  Lavigerie  intend  to  harass  or  ruin  these  Protes- 
tant missions? 

Again  Catholic  witnesses  must  be  our  source  of  knowl- 
edge. 

Lavigerie  alleged  that  he  had  ordered  the  placing  of  a 
certain  distance  between  Protestant  and  Roman  mis- 
sions. What  was  the  distance?  One  mile?  One  hun- 
dred miles?  When  was  the  order  issued?  In  1878  or 
1882?  The  Algerian  missioners  left  the  Ugandan  cap- 
ital in  the  latter  year,  but  they  returned.  Then  came 
the  trouble.  In  this  connection  Charmetant  has  explic- 
itly disclosed  the  relation  of  Leopold,  promoter  of  the 
Kongoan  enterprise,  to  the  Franco^Roman  essay  in 
Uganda.  Accordingly  it  seems  as  if  Catholic  authorities 
and    sources    demonstrate    that   Lavigerie    intended    to 


66^  THE  EXPANSION  OF  MISSIONS 

break  down  the  Anglo=Protestant  mission  at  Lake  Vic- 
toria. This  was  wholly  spiritual  in  its  purpose;  but  be- 
tween the  rulers  of  Belgium,  France  and  the  Roman 
church  existed  an  understanding,  if  not  a  compact,  that 
politics  and  papal  Christianity  should  work  together  to 
win  equatorial  Africa.  This  goal  could  not  be  gained, 
unless  Protestant  missionaries  were  ousted. 

There  are  circumstances  in  which  silence  is  suicide, 
and  suicide  is  confession.  The  circumstances  as  to 
Lavigerie  in  Uganda  are  of  this  character,  and  the 
silence  of  his  biographers  is  a  plea  of  guilt. 

Lavigerie's  work  in  Uganda  suffered  from  the  activity 
of  the  slave-hunter.  The  attempt  to  Christianize  the 
Negro  led  the  prince  of  the  church  to  a  crusade  against 
the  slave-trade.  The  necessity  for  protecting  his  mis- 
sioners  and  their  proselytes  lifted  the  curtain  on  the  prel- 
ate's far-reaching  political  and  secular  relations.  His 
procedure  and  principles  involved  him  in  the  most  ques- 
tionable positions  of  his  public  life.  He  considered  it 
binding  on  him  to  interfere  officially.  He  appealed  to 
the  European  powers  to  compel  the  Zanzibari  potentate 
to  stop  the  atrocities.  He  might  as  sensibly  have  ap- 
pealed to  the  peers  of  Pandemonium  to  have  His  Satanic 
Majesty  curb  his  demons  in  their  fiendishness.  The 
ruler  of  Zanzibar  was  no  demon;  but,  even  if  the  Euro- 
pean states  could  have  acted  in  concert,  he  would  have 
been  powerless  to  enforce  their  decrees  and  to  shape  the 
course  of  events  at  the  great  lakes. 

The  impracticability  of  Lavigerie's  proposition  turned 
his  attention  to  another  scheme.  Forgetting  or  ignor- 
ing that  they  that  take  the  sword  perish  by  the  sword, 
he  proposed  to  stop  slave^stealing  by  the  revival  of  such 
military  religious  orders  of  medieval  Christianity  as  the 
Knights   of   Malta,    of    Lazarus,    of   Alcantara.       These 


TWO  TYPES  OF  THE  APOSTOLATE  669 

crusaders  he  would  place  under  the  authority  of  his  own 
church,  march  them  from  place  to  place,  and  slay  the 
slave=traffic  with  the  sword.  Adopting  modern  methods 
and  serving  as  volunteers  at  the  call  of  this  or  that  gov- 
ernment, they  would  move  from  district  to  district  as 
need  required.  No  enormous  armies,  Lavigerie  asserted, 
were  necessary.  Fifty  Europeans,  acclimatized  and 
well-armed,  could  in  two  weeks  exterminate  the  three 
hundred  brigands  then  (1888)  terrorizing  the  region  be- 
tween Nyangwe  and  Ujiji. 

Such  a  proposal  for  the  inauguration  of  a  holy  war 
could  originate  only  with  one  who  had  no  personal  ex- 
perience of  tropical  Africa.  The  suggestion  failed  to 
commend  itself  to  the  judgment  of  those  best  qualified 
to  pronounce  on  the  merits  of  the  scheme.  Stanley 
scouted  it  as  utter  folly.  Hore,  for  sixteen  years  a  resi- 
dent at  Lake  Tanganika,  averred  that  it  would  simply 
divert  the  slave-traffic  to  other  routes.  Bracq  asked: 
"Will  not  these  volunteers  be  a  danger  to  Protestant 
establishments?  Catholic  missioners  have  done  much  to 
wreck  Protestant  missions;  will  not  this  corps  be  ani- 
mated by  the  same  spirit?  This  is  a  question  which  the 
past  of  Catholicism  brings  home  with  increasing  intens- 
ity". 

Lavigerie  maintained  that  the  objection  that  the  cru- 
saders would  merely  kill  a  few  brigands  and  leave  but  a 
wake  of  blood  and  hate  rested  on  a  misapprehension  of 
his  method.  His  idea,  he  asserted,  was  that  every 
European  power  in  whose  African  possessions  the  slave 
is  hunted  should  place  sufficient  militar}^  forces  in 
afflicted  localities.  If  lack  of  means  prevented  this,  he 
would  revive  the  soldiers  of  the  church. 

As  to  this  childlike  willingness  to  devote  modern  mil- 
itary monks  of  the   Roman  communion  to  the  service  of 


670  THE  EXPANSION  OF  MISSIONS 

the  state,  it  appears  enough  to  remark  that  no  European 
power  (France,  perhaps,  excepted)  has  availed  itself  of 
this  generous  offer. 

Lavigerie  achieved  some  remarkable  results  in  his 
European  campaign  of  anti=slavery  education.  He 
aroused  papal  peoples  at  last  to  the  indispensability  of 
annihilating  the  African  slave-trade.  He  so  affected 
public  opinion  in  France  that  in  its  conquest  of  Dahomc, 
one  of  the  chief  strongholds  of  slavery,  the  government 
received  popular  support.  He  federated  the  majority  if 
not  all  of  the  anti-slavery  societies.  Among  thousands 
he  kindled  an  enthusiasm  for  enlistment  in  the  new  sol- 
diery. But  he  injured  his  cause  and  the  advancement 
of  Africa.  In  Documtnts  sur  la  Fondation  de  V  (Emrre 
AntUEsclavagiste  Lavigerie,  if  referring  at  all  to  the 
achievements  of  Wilberforce,  Sharpe,  Wendell  Phillips, 
the  elder  Macaulay,  Livingstone,  Lincoln,  Gordon, 
Lloyd  Garrison,  Buxton  and  the  British  Anti=Slavery 
Society;  or  to  the  appeals  of  Britons  to  parliament;  or 
to  the  effects  produced  by  Protestant  missionaries;  or  to 
the  patient  negotiations  of  European  powers  with  ori- 
ental potentates  —  either  alluded  to  his  predecessors  in- 
cidentally or  minimized  their  success.  Though  Leo 
Xni,  before  the  first  results  obtained  by  Lavigerie  in 
his  crusade,  showed  no  special  interest,  the  cardinal 
strove  to  have  it  seem  as  if  the  pope  were  the  prime 
mover  in  the  latest  emancipation  of  Africa.  Lavigerie 
scored  his  successes  by  the  aid  not  of  Catholics  alone 
but  of  Protestants  and  rationalists;  yet  he  attempted  to 
monopolize  all  credit  to  himself,  the  pope  and  the 
Roman  church  for  a  movement  whose  most  forceful  fac- 
tors consist  of  the  material  and  moral  elements  of  mod- 
ern civilization  and  of  the  explorers,  merchants,  mission- 
aries and  statesmen  of  Protestantism. 


TWO  TYPES  OF  THE  APOSTOLATE       67 1 

Not  content  with  this  endeavor  to  rewrite  the  history 
of  previous  anti^slavery  movements,  the  Roman  hierarch 
exerted  himself  to  make  the  present  undertaking  secta- 
rian. An  immense  congress,  ecumenical  and  interna- 
tional, was  to  have  convened  in  1889,  but  the  cardinal 
perceived  that  the  participation  of  Protestants,  to  the 
great  number  promised,  would  render  it  impossible  to 
cramp  the  anti-slavery  crusade  within  Catholic  channels 
or  to  hold  it  within  Roman  pale.  On  the  pretext  that 
elections  to  occur  in  France  six  if  not  seven  weeks  after 
the  conference  would  prevent  France  from  sending  full 
delegations,  the  ecclesiastical  politician  substituted  a 
small  convention,  and  wrested  control  to  the  Roman 
church  over  the  new  organization.  This  sectarianism 
has  wrecked  the  practical  usefulness  of  the  papal  anti^ 
slavery  societies.  The  real  suppressal  of  African  slaving, 
though  the  Belgians  do  something,  is  undergoing  ac- 
complishment at  the  hands  of  men  of  Teutonic  blood  and 
faith*. 

It  is  noticeable  that  neither  Keltic  in  The  Partition  of 
Africa  nor  White  in  The  Development  of  Africa  even  men- 
tions Lavigerie.  If  the  omission  of  the  very  name  be 
intentional,  it  seems  significant.  On  the  Roman  side, 
however,  there  exists  a  more  meaning  silence.  Clarke, 
the  Jesuit  editor  and  translator  of  Grussenmeyer's  biog- 
raphy of  Lavigerie,  confesses  the  difficulty  of  refuting 
the  charges  of  political  and  self-interested  motives.  The 
impossibility  of  refutation  appears  from  the  reverend 
father  not  attempting  the  task. 

Though  the  White  Fathers  directed  and  still  direct 
their  most  notable  efforts  in  French  North  Africa  against 

-  ihouo-h  the  Latin  communion  in  Europe  comprises  millions  on  millions  of 
members,  its  contribution  one  day  for  Lavigerie's  crusade  was  only  one  hundred 
thousand  dollars.  To  obtain  the  paltry  sum  of  three  hundred  thousand  dollars 
was  the  task  of  months.  The  Church  Missionary  Society  alone  has  spent  at  least 
seven  hundred  and  fifty  thousand  dollars  for  its  East  Africa  mission. 


672  THE  EXPANSION  OF  MISSIONS 

the  slave-trade,  Lavigerie  did  not,  as  is  claimed,  do  more 
than  any  other  single  individual  to  end  this  traffic  of 
hell.  For  the  conscience  of  papal  Europe  is  at  present 
palsied,  and  official  France  lags  sadly  behind  the  initia- 
tive of  her  generous  son. 

The  imperial  quality  of  Lavigerie  the  crusader  brings 
into  view  Lavigerie  the  seer.  New  Carthage,  so  ran  his 
dream,  was  to  be  the  Christian  capital  of  the  orient  and 
the  south.  He  dreamed  of  establishing  cathedrals  in  the 
coastal  towns  between  Carthage  and  Tangier,  and  of 
dedicating  them  respectively  to  Augustine,  Cyprian, 
Felicitas,  Monica,  Nymphanion,  Perpetua,  Tertullian 
and  others.  He  dreamed  of  founding  Arab  Christian 
villages  throughout  Algeria  and  Tunisia.  He  dreamed 
of  so  vast  expansion  for  Our  Lady  of  Africa  that  her 
missioners  should  include  representatives  of  every  race 
and  proselytes  from  every  non=Christian  faith.  He 
dreamed  more  daringly  and  dearly  of  the  Christianization 
and  Gallicizing  of  the  Kabyle,  a  race  six  hundred  thou- 
sand strong.  From  this  raw  ore  he  hoped  to  forge  a 
nation  of  missioners,  a  native  army  of  the  cross,  whose 
spiritual  strength  should  be  as  sinews  of  steel  for  the  re- 
demption of  Islam. 

These  are  great  dreams.  Despite  self-styled  "prac- 
tical" men  sneering  at  them  as  Quixotic  and  visionary, 
their  grandeur,  their  compelling  power  over  the  historic 
imagination,  over  the  seer's  cloud^dividing  vision  of  the 
future,  endow  such  dreams  with  a  faculty  of  self-fulfill- 
ment.  Columbus  was  a  visionary;  but  the  outcome  of 
his  vision  is  America. 

Rumor  reports  a  remarkable  if  not  significant  vision 
to  have  been  vouchsafed  to  Lavigerie  when  political  and 
other  reasons  rendered  it,  in  the  judgment  of  the  French 
republic   and   the   Vatican,   advisable   that   his   missions 


TWO  TYPES  OF  THE  APOSTOLATE  673 

temporarily  retire  from  view.  Delattre,  a  friend  and 
feiiow^worker,  knew  nothing  [?]  of  the  folk=tale,  but  his 
non-acquaintance  with  the  alleged  event  would  not  affect 
the  possibility  of  its  occurrence,  nor  lessen  its  spiritual 
suggestiveness.  One  day  the  cardinal  entered  a  Tunis- 
ian chapel  to  rest  and  pray.  Alone,  worn  with  anxiety, 
disappointment  and  fatigue,  the  man  fell  asleep.  Sud- 
denly he  either  woke  or  dreamed  of  waking.  On  the 
windows  he  beheld  an  unusual  light;  at  the  altar  he  saw 
Nymphanion,  the  first  recorded  martyr  of  Christian 
Carthage  (A.  D.  198).  The  saint  addressed  the  priest 
as  "his  brother  in  Jesus  Christ  our  Lord";  pointed  to 
the  south;  and  made  a  gesture  as  if  embracing  all  be- 
tween east  and  west.  Lavigerie,  if  we  may  trust  report, 
believed  that  he  had  received  a  vision  portending  the 
success  of  his  vast  African  ambitions,  believed  that 
heaven  had  given  sign  that  he  was  to  persevere. 


Ill 

Lavigerie  atid  Moffat :    Co7itrast  mid  Parallel 

The  contrasts  between  Lavigerie  and  Moffat  are  indi- 
vidual, racial,  spiritual.  The  parallel  rests  on  their 
common  faith  and  works. 

Lavigerie  was  the  child  of  the  mercantile,  middle 
class;  Moffat  a  plain-people's  man.  The  former  traced 
his  line  to  Gaul  and  Roman;  the  latter,  to  Gael  and 
Teuton.  There  was  nothing  ideal,  nothing  impressive 
in  Moffat's  personal  presence  while  young,  but  Lavigerie 
possessed  hereditary  grace  and  was  of  stately  appearance. 
In  old  age  both  looked  patriarchs  of  eld.  The  appear- 
ance of  Lavigerie  altered  little  in  his  last  twenty  years, 
gave  for  a  more  worn  look  in  the  striking  face,  save  for 


6/4  THE  EXPANSION  OF  MISSIONS 

the  whitening  beard.  Moffat's  bow  abode  in  strength, 
and  his  natural  force  was  but  little  abated.  The  eye, 
the  revealer  of  the  soul,  was  in  Lavigerie  so  attentive 
and  earnest  as  to  be  a  listening  eye,  and  always  expressed 
energy  and  gentleness  in  union.  Moffat's  eye  was  com- 
manding, penetrating,  steadfast.  The  strong  features, 
once  as  prosaic  as  a  crag  of  gray  granite,  softened  under 
the  mellowing  touch  of  time  and  shone  with  spiritual 
light. 

Lavigerie  sprang  from  her  who  had  been  mistress  of 
the  world;  Moffat  from  her  who  is  the  mother  of  nations 
and  a  maker  of  destiny.  Each  man  incarnated  the  Brit- 
ish or  the  French  type  of  national  character.  Destiny 
directed  the  Frenchman  to  the  classic  soil  of  North 
Africa;  Providence  pressed  the  Briton  into  the  virgin 
wilds  of  South  Africa.  The  Frank  inherited  the  past, 
and  worked  where  civilizations  had  waxed  and  waned; 
the  Scot  held  the  future  in  fee,  and,  like  another  Osiris 
of  ancient  African  myth,  sowed  the  seeds  of  culture  and 
religion  in  waste  and  wilderness.  The  French  subject 
crossed  a  narrow  sea  to  a  district  within  a  few  days  of 
France  and  Rome,  and  resided  in  territory  under  the 
control  of  his  government;  the  British  citizen  went  to 
lands  antipodal  to  his  native  clime,  and  dwelt  in  regions 
far  beyond  the  shelter  of  the  flag.  Moffat  reached 
Africa  in  the  young  dawn  of  Protestant  missions,  Lavig- 
erie at  the  darkest  hour  before  the  new  renaissance  of 
Roman  missions;  but  Moffat  was  pioneer  and  creator, 
Lavigerie  entered  into  other  men's  labors  and  built  on 
their  foundations.  These  careers  overlapped,  Lavigerie 
arriving  in  1867,  Moffat  departing  in  1870;  but  the 
Scotchman  was  a  missionary  eight  years  ere  Lavigerie 
was  born  and  for  half  a  century  before  the  archbishop 
settled  in  Algeria,  whereas  the  Frenchman  served  as  a 


CARDINAL    LAVIGERIE 

Prince  of  the  Roman  Church 


TWO  TYPES  OF  THE  APOSTOLATE  675 

missioner  only  twenty=five  years.  Moffat  through  thir- 
teen seasons  of  retirement  from  active  service  remained 
a  missionary;  Lavigerie,  though  dying  at  the  premature 
age  of  sixty-seven  (1892),  had  nearly  half  a  century  of 
active  life,  and  into  it  he  put  an  amount  of  achievement 
that  vindicates  Tennyson's  fifty  years  of  Europe  as  better 
than  a  cycle  of  Cathay.  The  Protestant  toiled  in  Africa 
during  its  sixty  years  of  preparation;  the  Roman  during 
the  quarterscentury  of  consummation.  Moffat,  though  a 
loyal  lover  of  the  father^land,  never  lifted  a  finger  to 
bring  the  Chwana  country  into  a  sphere  of  British  interest; 
Lavigerie  was  so  passionate  a  patriot  that  he  employed 
every  existent  opportunity,  and  invented  opportunities, 
for  the  aggrandizement  of  France.  His  great  failing  was 
his  intrusion  into  politics  and  his  yearning  for  secular 
power;  and  this  fault,  as  the  fact  that  the  Huguenots 
recently  were  not  ashamed  to  pray  publicly  for  the  suc- 
cess of  the  iniquitous  French  invasion  of  Madagascar 
demonstrates,  was  due  to  nationality  and  race  rather 
than  to  religion.  In  the  logic  of  events  British  influence 
has  extended  from  the  south  into  the  north,  French  from 
the  north  toward  the  south.  The  unpurposed  outcome 
of  Moffat's  work  is  the  annexation  of  South  Africa  and 
much  of  Central  Africa  to  Britain  and  Protestantism; 
but,  though  Lavigerie  strove  as  strenuously  to  add  North 
Africa  and  Uganda  to  France  as  to  Rome,  a  Higher  than 
man  took  Uganda  from  the  French  and  may  retake  its 
Catholics  from  the  Roman. 

Moffat  technically  had  no  education;  Lavigerie  spent 
twenty  years  "in  the  still  air  of  delightful  studies". 
The  school  of  practical  life  educated  Moffat's  naturally 
vigorous  mind;  the  scholastic  days  of  the  student 
cramped  Lavigerie's  intellect. 

The  mission^work  of  either  Christian  affords  a  fair  in- 


6j6  THE  EXPANSION  OF  MISSIONS 

Stance,  according  to  the  law  of  averages,  of  the  results 
of  Protestantism  and  Rome  in  Africa.  Of  course  there 
are  exceptions,  and  among  so  many  individuals  there 
must  be  exceptions,  to  the  methods  and  principles  of 
each  creed  and  polity.  Hence  general  statements  can 
not  apply  to  every  representative  of  Latin  and  of  Teu- 
tonic Christianity.  Yet  the  following  contrasts  and 
parallels  present  (as  justly,  it  is  hoped,  as  the  case  al- 
lows) the  generic  type  of  both  communions  in  Africa. 
They  are  intended  as  composite  photographs. 

Moffat  fulfilled  all  personal  relations;  Lavigerie  was 
*'a  eunuch  for  the  kingdom  of  heaven's  sake".  The 
celibate  lost  power  as  missioner  and  priest,  because  the 
family,  love  and  the  wisdom  of  woman  were  absent  from 
his  private  life;  the  parent,  because  a  wife  aided  him  and 
the  presence  of  their  children  inspired  trust  among  the 
natives,  became  a  larger  man,  a  more  successful  mission- 
ary, a  truer  pastor.  The  Protestant  clergyman  began 
at  the  bottom,  built  from  the  sole  foundation,  and 
worked  on  the  barbaric  pagan  from  within  outward;  the 
Roman  churchman  at  the  apex  rather  than  the  base, 
from  the  outside  more  than  from  within.  Moffat  after 
twenty-six  years  of  experience  in  missions  wrote  that 
"evangelization  must  precede  civilization.  .  .  .  The 
missionary  has  invariably  found  that  to  make  the  fruit 
good  the  tree  must  first  be  made  good.  Nothing  less 
than  the  power  of  divine  grace  can  re-form  the  hearts  of 
savages.  After  this  the  mind  is  susceptible".  Lavigerie 
had  his  missioners  abstain  from  preaching  openly,  lay 
little  stress  on  anything  beside  the  basic  ideas  of  Roman- 
ism, and  frankly  accept  Muhammad  as  a  minor  prophet. 
Moffat  made  himself  master  of  African  tongues,  and  ren- 
dered the  entire  Word  of  God  into  a  native  vernacular; 
Lavigerie,    though    working   in   lands   to   which  he  owed 


TWO  TYPES  OF  THE  APOSTOLATE  ^JJ 

the  origin  of  Rome's  version  of  the  Scriptures,  never,  for 
aught  that  Clarke  utters  to  the  contrary,  learned  an 
African  language,  never  translated  the  Bible.  Both  not 
only  employed  evangelization  but  enlisted  industry  and 
medicine  in  the  service  of  missions.  Moffat  multiplied 
the  agencies  of  missions  a  thousand-fold ;  Lavigerie's 
biographer  fails  to  mention  any  creation  of  Christian  lit- 
erature or  more  than  the  rudiments  of  native  agency. 
Intrinsically,  the  Protestant's  work  enjoys  more  likeli- 
hood of  permanence;  did  it  perish,  this  would  befall 
through  the  extinction  of  the  Chwana.  The  Roman's 
fabric  rests  on  a  false  foundation,  and  suffers  from  struc- 
tural weakness.  Moffat  for  Christ's  sake  repeatedly 
took  life  in  hand;  Lavigerie  never  encountered  personal 
peril  in  behalf  of  missions.  It  was  the  Protestant,  not 
the  Roman,  who  was  the  actual  hero  and  potential 
martyr.  In  the  relations  to  their  respective  communions 
the  two  exemplify  the  genius  of  Protestantism  and  of 
Rome;  yet  each  illustrates  the  superiority  of  a  strong 
man  to  a  system.  Moffat  at  his  station  stood  at  the  cir- 
cumference of  an  organization  for  the  expansion  of 
Christianity;  Lavigerie  in  his  own  place  was  the  center 
of  an  Algerian  administration  of  missions  and  stood  next 
to  the  center  at  the  Vatican  that  controls  all  papal  prop- 
aganda. The  spirit  of  Protestantism  —  its  individual- 
ity,freedom  and  centrifugal  tendency,  all  informed  by  a 
higher  and  inner  law  of  spiritual  gravitation  —  expressed 
itself  in  Moffat;  the  spirit  of  Rome  —  its  institutional 
character,  subordination  to  a  sovereign  and  universal 
sway  toward  a  single  center — received  illustration  in 
Lavigerie's  empire  within  empire.  Moffat  unwittingly 
became  bishop  of  South  Africa;  Lavigerie  made  himself 
pope  in  infidel  lands. 


6y^  THE  EXPANSION  OF  MISSIONS 

Moffat  was  a  practical  nature, 

Doer  of  hopeless  tasks  that  praters  shirk, 

One  of  the  still,  plain  men  that  do  the  world's  rough  work; 

Lavigerie  was  diplomat,  rhetorician  and  somewhat  of  a 
worldling,  Moffat  could  have  gained  most  of  the  results 
won  by  Lavigerie;  but  Lavigerie,  though  an  excellent  ad- 
ministrator, as  when  he  estimated  exactly  the  number  of 
bricks  necessary  for  a  building,  could  hardly  have  ac- 
complished the  achievements  wrought  by  Moffat.  Put 
Moffat  into  the  prelate's  place;  our  Cadmus  of  South 
Africa  can  discharge  its  duties.  Set  Lavigerie  at  the 
missionary's  post;  the  ecclesiastical  literarian  can  not 
cope  with  its  difficulties.  Moffat,  however,  even  if  he 
spend  a  life  in  Lavigerie's  environment,  can  scarcely, 
like  the  skilled  politician,  reconcile  the  papacy  to  the 
French  republic  or,  if  we  may  credit  common  report, 
help  to  shape  the  pope's  favorable  attitude  toward  de- 
mocracy in  America.  These  successes  are  the  deeds  of  a 
statesman,  who,  so  admirably  was  he  qualified  for  action 
on  the  European  stage,  could  have  been  president  of 
France  or  supreme  pontiff  of  Rome.  Yet  Moffat  by 
virtue  of  his  insight  into  African  character,  a  virtue  ap- 
parently not  possessed  by  Lavigerie;  by  kingly  mastery 
of  men;  and  by  Scotch  canniness  and  Christian  tact  won 
diplomatic  successes  with  barbaric  pagans,  that  were  no 
easier  of  attainment,  no  less  deserving  of  admiration,  no 
less  lasting  in  result  than  those  of  Lavigerie. 

As  men  among  men  both  manifested  greatness. 
Whether,  individually,  Lavigerie  or  Moffat  were  the 
greater,  it  were  idle  to  attempt  to  determine;  but  as  the 
maker  is  greater  than  the  manager,  so  Moffat  belongs 
with  the  first,  Lavigerie  with  the  second,  order  of  great 
men.  Though  missions  will  always  enlist  men  whose 
average   of  ability  at  least  equals  that  of  any  other  pro- 


TWO  TYPES  OF  THE  APOSTOLATE  679 

fessional  class,  we  may  without  disparagement  to  the 
African  missionaries  of  to=day  say:  "There  were  giants 
in  those  days". 

The  contrast  between  Catholic  and  Protestant  reveals 
itself  in  the  character  and  spiritual  life  of  Lavigerie  and 
of  Moffat.  The  Frank  inherited  Christianity  in  its  Latin 
form;  the  Scot  received  the  reformed  faith  that  is  one 
protest  of  the  Teuton  against  Rome.  Lavigerie's  tem- 
per in  boyhood  was  churchly,  Moffat's  mundane;  but  the 
fundamentally  secular  temperament  of  the  Franco^ 
Roman  became  externally  rather  than  internally  pious, 
and  the  essentially  religious  nature  of  the  Keltic  Teuton 
developed  into  spirituality.  Not  the  Catholic  but  the 
Protestant  was  the  holy  man  of  God.  Lavigerie  grew 
up  to  missions;  Moffat's  Christian  life  began  with  mis- 
sions. Lavigerie,  a  score  of  years  after  confirmation, 
was  drawn  by  Providence  and  by  others  into  the  apos- 
tolate;  Moffat,  almost  at  conversion,  consecrated  him- 
self to  evangelization.  Moffat  first  ascertained  the  will 
of  God  and  then,  though  but  fifteen  years  of  age,  acted 
from  his  own  initiative;  Lavigerie  obeyed  the  divine 
will,  but,  though  thirty  years  old,  deferred  to  the  deci- 
sion of  a  confessor.  Papal  Christianity  keeps  men  in 
leading=strings;  Protestant  Christianity  makes  men.  No 
falsehood  ever  fouled  Moffat's  lip,  no  scandal  dared  to 
smirch  his  name  ;  Lavigerie  on  his  own  showing  convicted 
himself  of  uttering  known  untruth  and  of  intending  to 
deceive.  Truth,  the  psychologist  asserts,  is  one  thing 
to  man,  means  another  thing  to  woman;  if  so,  Catholi- 
cism and  Protestantism,  as  far  as  the  former  is  a  more 
feminine,  the  latter  a  more  masculine,  form  of  faith, 
diverge  in  their  views  as  to  what  constitutes  veracity. 
The  fibers  of  Lavigerie's  moral  nature  unraveled  during 
his  African  career.      He  speculated  extensively  in  land. 


680  THE  EXPANSION  OF  MISSIONS 

He  held  lotteries,  and  failed  to  meet  the  conditions  on 
which  the  government  permitted  them.  He  accepted  a 
cantata,  composed  by  one  of  his  priests,  which  praised 
him  constantly  and  several  times  called  him  the  liber- 
ator. He  arranged  to  have  eighty  of  his  pupils  sing  in 
the  proposed  congress  at  Lucerne,  and  requested  Gounod 
to  write  the  music.  Into  his  anti-slavery  documents  the 
black  cardinal  inserted  letters  of  praise  for  himself  from 
the  hierarchy.  One  bishop  placed  him  among  "the  illus- 
trious apostles  of  the  church  and  unspeakable  benefac- 
tors of  mankind".  Another  made  him  a  second  Peter 
the  Hermit  and  Urban  II.  Lavigerie  in  his  volume  al- 
lotted two  pages  to  a  statement  of  what  others  before 
him  had  done  to  end  the  slave-trade,  but  filled  one  hun- 
dred and  thirty  pages  with  letters  about  himself. 

Clarke  betrays  the  self-centeredness  and  theatricality 
of  Lavigerie  in  his  portrayal  of  the  ceremony  and  state 
with  which  the  cardinal  prepared  his  tomb.  At  the 
dedication  of  the  cathedral  of  Carthage  he  marched  all 
his  clergy  thither,  and  in  their  presence  blessed  his 
final  resting-place.  He  recited  the  formula  without  a 
sign  of  feeling,  and  afterward  composed  his  own  epi- 
taph. In  English  it  reads  thus:  "Here  in  the  hope  of 
infinite  mercy  rests  Charles  Martial  Allemand  Lavigerie, 
formerly  cardinaUpriest  of  the  holy  Roman  church,  arch- 
bishop of  Algiers  and  Carthage  and  primate  of  Africa, 
now  dust  and  ashes.      Pray  for  him". 

How  sublime  the  simplicity  of  Moffat,  in  death  as  in 
life! 

What,  Bracq  queried,  could  not  the  anti^slavery  en- 
terprise, had  it  remained  unsectarian,  have  done  to  de- 
stroy slavery,  improve  the  relations  between  all  bodies  of 
Christendom,  uphold  some  of  the  best  interests  of  man- 
kind and  civilization !     It  is  with  irrepressible  melancholy 


TWO  TYPES  OF  THE  APOSTOLATE  68  I 

that  we  contemplate  possibilities  thwarted  by  unscrupu- 
lous sectarianism.  Lavigerie's  addresses  in  Belgium, 
Britain,  France  and  Switzerland  sent  horror  through  his 
audiences,  as  he  related  the  harrowing  scenes  of  barbar- 
ism and  carnage  attending  the  slave-trade.  The  cardinal 
stirred  the  feelings  by  appropriateness  of  utterance,  the 
sympathetic  glow  that  warms,  the  felicitous  use  of  sur- 
roundings. Still,  his  pictures  were  from  documents; 
it  was  easy  to  see  that  he  has  not  witnessed  the  curse. 
Compare  him  with  another  anti-slavery  orator  [Henry 
Ward  Beecher  the  Congregationalist]  whose  voice  was 
heard  in  Britain  a  quarter^century  ago  [1863].  How 
witty,  spontaneous,  quick  and  brilliant  was  the  Ameri- 
can ;  how  elaborate  in  method  and  restrained  by  religious 
forms  is  the  French.  How  matter^ofsfact  was  the 
Brooklyn  preacher;  how  emotional  and  poetic  is  the 
primate  of  Africa.  What  singleness  of  purpose  in  the 
Plymouth  pastor;  what  constant  effort  on  the  part  of 
"the  pastor  of  Africa"  to  win  sympathy  for  his  church, 
missioners  and  pope.  What  absence  of  personal  concern 
in  the  American  patriot;  what  frequent  allusions  to  age, 
fatigue  and  self-sacrifice  on  the  part  of  the  Catholic 
philanthropist.  The  one  how  modern  in  address,  how 
fond  of  democratic  simplicity;  the  other  how  riveted  to 
the  past  by  his  ideals,  his  ecclesiastical  rank,  his  delight 
in  aristocratic  pretensions  and  high=sounding  titles. 
The  one  must  be  humanitarian  because  a  Christian;  the 
other  a  Romanist  because  humanitarian.  Both  have 
great  popularity,  great  zeal  for  the  highest  interests  of 
the  colored  race.  There  are  traits  in  Lavigerie  we  would 
not  discuss.  Great  as  have  been  his  services  to  the  anti* 
slavery  cause,  yet  his  anxiety  to  give  the  history  of  a 
work  in  which  he  is  one  of  the  chief  factors;  his  par- 
simony in  dealing  with  those  who  preceded  him  and  pre- 


682  THE  EXPANSION  OF  MISSIONS 

pared  the  ground ;  his  finesse  in  making  his  enterprise 
Roman;  and  his  self-glorification  have  led  us  to  ask  if 
Lavigerie  has  not  much  of  Loyola  in  his  spirit  and  some- 
thing of  Boulanger  in  his  methods?  Protestants  would 
do  well  to  reflect  before  giving  the  cardinal  money  or 
praises.  Had  he  continued  as  he  began,  he  would  have 
deserved  both*. 

God  once  uttered  through  Isaiah  a  prophecy  as  to 
Cyrus  His  anointed  that  shows  every  man's  life  to  be  a 
plan  of  God.  Stroke  after  stroke  of  this  Scripture  por- 
trays Moffat.  However  much  Lavigerie  may  have  been 
a  man  of  destiny,  it  remains  true  that  Moffat  was  a 
providential  man.  We  part  from  Moffat  with  these 
words:  He  is  My  shepherd,  and  shall  perform  all  My 
pleasure,  even  saying  to  Jerusalem,  thou  shalt  be  built, 
and  to  the  temple,  thy  foundations  shall  be  laid.  .  .  . 
His  right  hand  have  I  holden,  to  subdue  nations  before 
him.  I  will  loose  the  loins  of  kings,  to  open  the  two= 
leaved  gates;  and  they  shall  not  be  shut.  I  will  go  be- 
fore thee,  and  make  the  rugged  places  plain.  I  will 
break  in  pieces  the  gates  of  brass,  and  cut  in  sunder  the 
bars  of  iron.  I  will  give  thee  the  treasures  of  darkness 
and  the  hidden  riches  of  secret  places.  ...  I  have 
even  called  thee  by  thy  name;  I  have  surnamed  thee, 
though  thou  hast  not  known  Me. 

*The  Missionary  Review,  October,  1890,  (vol.  3,  No.  10),  pp.  724=5,  abridged 
and  condensed. 


CHAPTER  20 

B.   C.   225  =  A.   D.   1898 

LOOKING   BACKWARD  —  AND   FORWARD 

Mission-reports  are  said  to  be  valueless  ;  they  are  not  half  so  value- 
less as  anti-mission  reports.  Henry  Drummond 

So  far  from  having  failed,  there  is  no  work  of  God  that  has  re- 
ceived so  absolute,  so  unprecedented  a  blessing.  To  talk  of  the  failure  of 
missions  is  to  talk  like  an  ignorant  and  like  a  faithless  man.  Farrar 

When  the  history  of  the  great  African  states  of  the  future  comes  to 
be  written,  the  arrival  of  the  first  missionary  will  with  majty  of  these 
nezu  nations  be  the  first  historical  event.  .  ,  This  pioneo'ing propa- 
gandist will  assume  somewhat  of  the  character  of  a  Quetzalcoatl  —  of 
those  strange,  half  mythical  personalities  that  figure  in  the  legends  of 
old  American  empires,  the  beneficent  being  who  introduces  arts  and 
manufactures,  implemejits  of  husbandry,  edible  fruits,  medical  drugs, 
cereals  and  domestic  animals.  Sir  H.  H.  Johnston 

Wherever  Christianity  was  taught,  it  brought  the  additional  good 
of  civilization.  Sydney  Smith 

The  missionary  seems  to  me  the  best  and  truest  hero  this  century 
has  produced.  Joseph  Thomson 

(I)    MATERIAL     AND     SOCIAL      EFFECTS.  (l)    GEOGRAPHY:       RO- 

MAN   RECONNOISSANCES.  PROTESTANT  EXPLORATIONS.  IN  SOUTH 

AFRICA.  ON     THE      KONGO.  ALONG     EQUATORIAL     LAKES     AND 

RIVERS.  PRESBYTERIAN      EXPLORERS     IN     NYASALAND.  ARNOT 

ACROSS     AFRICA.  VALUE     OF     MISSION=EXPLORATIONS.  LIVING- 

STONE. (2)    PHILOLOGY:       MISSIONARY    ORIGIN      OF      AFRICAN     PHI- 

LOLOGY. SOME      MISSIONARY      PHILOLOGISTS.  JUDGMENT      OF 

SCHOLARS    ON     THEIR     WORK.  (3)     NATURAL    SCIENCE.  (4)    ART, 

COMMERCE     AND     INDUSTRY.  (5)     CIVILIZING     AND     COLONIZATION. 

CIVILIZATION     AND     CHRISTIANITY     AS     EVANGELISTS.  (6)     MISSIONS 

AS  PEACE^MAKERS.  MADAGASCAR.  (II)    ETHICAL  AND  SPIRITUAL 

RESULTS.  (l)     A    STUDY    IN    STATISTICS:       COMMUNICANTS.  PROT- 

683 


684  THE  EXPANSION  OF  MISSIONS 

ESTANT    SOCIETIES.  VARIETIES.  CHARACTER    OF    THEIR    AGENTS. 

THE      FIELD-FORCE.  ANALYSIS      FOR      AFRICA.  ANALYSIS     FOR 

MADAGASCAR.  GAINS     AND     MEANINGS.  THE     PROTESTANT     MIS- 

SION-PLANT. ROMAN     STATISTICS.  FRANCE    THE    CATHOLIC    OR- 

GANIZER     OF      VICTORY.  PAPAL      AND      PROTESTANT      CONTRASTS. 

ROME'S  FATAL  DEFICIENCIES.  NEO=LATIN  MISSIONER  AND  TEUTONIC 

MISSIONARY.  PROVIDENCE    VS    ROME.  (2)    THE    CHRISTIANITY  OF 

THE     AFRICAN:       ADVERSE     EVIDENCE.  ITS     VALUE.  THE     SPEC- 

TATOR   AS    DANIEL.  FAVORABLE   TESTIMONY.  NATIVE  EXAMPLES 

OF    CHRISTIAN    CHARACTER.  (Ill)    THE    OUTLOOK  FOR    THE   COMING 

CENTURY.  (l)     EUROPEAN     MASTERY.  (2)     MUSLIM     DECADENCE. 

(3)     VITALITY     OF     PROTESTANTISM.  LIABILITY     TO     INJURY     FROM 

CIVILIZATION    AND    COMMERCE.  RISING  RATIOS  OF   GAIN.  FEMALE 

MISSIONARIES.  COLONIAL    CHRISTIANS.  NATIVE  AGENCY.  NEW 

METHODS.  DIFFICULTY   OF    SELF-SUPPORTING    MISSIONS.  AMERI- 

CAN   NEGRO    CHRISTIANITY.  A    FORECAST     OF     COMING     WAYS    AND 

MEANS.  god's    will,   GOD'S    WORK. 

Modern  Africa  is  a  monument  of  Christian  missions. 
To  many  this  will  be  a  hard  saying.  Yet  in  a  large  and 
real  sense  it  is  a  faithful  saying  worthy  of  all  acceptance. 
Examination  of  evidence  will  prove  the  statement  true. 
Such  an  examination  must  begin  at  the  beginning. 
This  consisted  in  becoming  acquainted  with  Africa. 


Material  and  Social  Effects 

(i)  As  early  as  1350,  according  to  apocryphal  ac- 
counts that  may  yet  receive  verification  as  authentic 
narratives  of  actual  events,  missioners  had  traversed 
Africa.  If  these  two  crossings  really  occurred,  neither 
the  medieval  merchant  nor  soldier  but  the  medieval  mis- 
sionary inaugurated  exploration.  If  not,  the  modern 
missionary  initiated  the  recovery  of  the  lost  continent, 
for  the  outlining  of  it  by  the  Portuguese  owed  as  much 
to  the  missionary  motive  as  to  the  mercantile  impulse. 


LOOKING  BACKWARD — AND  FORWARD  685 

In  1563  Orto  spoke  of  a  missioner  having  crossed 
Africa.  Probably  the  unnamed  traveler  was  a  Jesuit, 
and  the  time  between  1550  and  1560.  In  1521  Manoel, 
king  of  Portugal,  had  dispatched  Quadra  to  the  Kongo 
with  instructions  to  journey  overland  to  Abyssinia;  in 
1526  and  1537  Castro  and  Pacheco  had  proposed  a  sim- 
ilar journey;  and  in  1546  Joao  III  had  recommended 
that  the  Portuguese  in  Abyssinia  cross  to  the  mouth  of 
the  Kongo.  Breto  planned  a  series  of  stations  between 
the  eastern  and  western  shores  (1592).  Araglio  pene- 
trated four  hundred  and  twenty  miles  from  Angola 
(1606).  Godinho,  a  missioner,  advocated  an  overland 
route  (1663).  Jarrie  the  Jesuit  affirmed  that  according 
to  his  informants  there  was  nothing  to  prevent  passage 
from  the  northern  Zambezi  country  to  Angola.  The 
Jesuits  actually  penetrated  from  the  Toka  plateau,  north 
of  Zambezi  River,  into  the  present  Rutsi  country  above 
Victoria  Falls.  As  the  bird  flies  from  the  mouth  of  the 
Zambezi  to  that  of  the  Kunene  this  is  half  the  distance 
across  Africa.  Lacerda,  who  opened  eight  hundred  and 
ten  miles  of  new  country  between  Mozambique  and  the 
southeastern  lakes  of  the  Lualaba  (1798),  was  accom- 
panied by  a  Catholic  chaplain.  Between  1500  and  1800 
at  least  one  missioner  was  among  the  crossers  of  Africa 
and  anticipators  of  Livingstone. 

Without  referring  to  other  African  travels  undertaken 
by  Rome's  representatives  during  the  sixteenth  and  sev- 
enteenth centuries,  their  work  on  the  Sudanese  Nile  be- 
tween 1848  and  1863  demands  notice*.  In  1849  Ignaz 
Knoblecher,  then  head  of  an  Austrian  mission,  under- 
took what  was  really  an  exploring  tour  in  behalf  of  evan- 

*Paez,  a  Jesuit  missionary  in  Abyssinia,  claimed  to  have  discovered  the 
spring^head  of  the  Blue  Nile,  which  Bruce  rediscovered  one  hundred  and  fifty 
years  later  (1770),  but  Bruce  and  Cooley  discredit  the  claim.  Paez  was  merely 
the  first  to  describe  what  Portuguese  residents  had  visited  about  1595. 


686  THE  EXPANSION  OF  MISSIONS 

gelization.  During  this  expedition  up  the  Nile  from 
Khartum  to  Gondokoro,  the  Jesuit  reached  the  Logwek 
or  Rijiaf  hill  (4°  45'  N.),  and  was  the  first  to  ascend  it. 
Six  years  later,  Beltrame,  another  missioner,  traveled  up 
the  Blue  Nile  to  Roseres.  Duryak,  Gossner,  Kaufmann, 
Kirchner,  Morlang,  Mosgan  and  Vinco  were  also  Jesuit 
explorers.  Their  journeys,  researches  for  geography, 
meteorological  observations  and  ethnographical  and  lin- 
guistic studies  enlarged  our  knowledge  of  Nile  lands  and 
peoples.  Petermann,  a  German  scientist,  declared  that 
Duryak  and  Knoblecher  "kept  an  annual  hygrometrical 
and  meteorological  register  with  great  precision  and  sci- 
entific regularity". 

Massaia  in  1878,  through  his  influence  with  Menilek 
gf  Abyssinia,  obtained  permission  for  Antinori,  an  Italian 
explorer,  to  found  a  scientific  station  on  the  royal  estate. 
The  missioner  was  also  a  savant.  In  Algeria  and  Tunis 
Lavigerie  was  antiquarian  and  archaeologist  as  well  as 
apostle,  and  it  was  with  his  sanction  that  Delattre,  an 
Algerian  missionary,  prosecuted  a  number  of  interesting 
discoveries  and  organized  an  invaluable  museum. 

About  1880  Duparquet  made  a  journey  from  Walvisch 
Bay  in  German  Southwest  Africa  to  Omaruru  and  thence 
to  the  Ovampo  between  Kunene  and  Okavango  Rivers. 
Francis  Galton  the  scientist  had  with  Andersson  at- 
tempted in  1850*51  to  explore  their  country,  but  the  task 
seems  to  have  been  reserved  for  the  Jesuit  missioner. 
Ohrwalder,  an  Austrian  Jesuit,  escaping  from  the  Mah- 
dists,  brought  the  first  authentic  news  of  events  in  SOdan 
during  the  dark  years  following  its  closure  to  civilization 
in  1884. 

All  African  missionaries  have  more  or  less  been  ex- 
plorers. Long  before  Livingstone,  Protestant  mission- 
aries had  been  the  most  active  agents  in  adding  to  our 


LOOKING  BACKWARD  —  AND  FORWARD  G?,'/ 

knowledge  of  Africa.  Livingstone,  though  the  most  re- 
markable and  successful  of  missionary  explorers,  was 
far  from  being  the  first  or  last  of  such  discoverers.  The 
influence  of  the  religious  world,  — so  Brown  averred  in 
his  history  of  African  exploration,  a  work  written  purely 
in  the  interests  of  geographical  science  —  has  ever  been 
all-powerful  in  opening  Africa.  It,  above  all  agents, 
permeated  society  with  a  conviction  that  the  white  man 
would  remain  in  arrears  of  duty,  did  he  permit  his  black 
brother  to  acquire  civilization  through  the  Arab  slaver  and 
the  European  rum=seller.  The  Protestant  factors  in  the 
African  geographical  movement  entered  in  South  Africa 
and  Madagascar,  opened  explorations  afterward  in  West 
Africa  and  East  Africa  almost  simultaneously,  and  even 
effected  something  in  North  Africa.  The  Orange  and 
Zambezi  Rivers  in  the  south;  the  Ogowai  and  Mobangi 
streams  in  the  west;  the  Lualaba=Luapula  system  in  the 
center;  the  inland  seas  and  Nile  sources  in  the  east;  and  . 

the  uplands  of    A^bssinia  are  memorials  of  missionary         /  L-' 
enterprise*.  ■ 

Missionaries  entered  Cape  Colony  in  1792,  1795  ^^<^ 
1799.  Summerville  and  Trutter  crossed  Orange  River 
in  1801  into  the  Chwana  country.  Campbell  of  the  Lon- 
don Society  was  one  of  the  most  active  among  those 
who  reached  the  remoter  regions  beyond  the  colony. 
In  181 2  he  determined  the  course  of  the  Orange.  In 
1820,  with  Moffat,  who  himself  did  not  a  little  of  explor- 
ing, he  reached  the  source^region  of  the  Limpopo.  Sev- 
eral of  the  American  missionaries  among  the  Zulu  traveled 
from  place  to  place,  from  the  coast  to  the  interior,  over 

*It  has  been  claimed  that  though  the  British  government  sent  Richardson  to 
open  commercial  relations  with  Central  Sudan,  it  was  his  desire  to  found  a  Chris- 
tian mission  on  Lake  Chad  that  led  him  to  cross  Sahara  (1S50).  The  discovery  of 
the  Binwe  and  Shari  Rivers  and  the  after  exploration  of  the  Binwe  by  Crowther 
must  be  regarded,  at  least  partly,  as  resulting  from  the  missionary  motive.  The 
present  writer  has  not  been  able,  despite  reference  to  authorities,  to  verify  the 
claim  as  to  Richardson. 


688  THE  EXPANSION  OF  MISSIONS 

mountains  and  wastes,  till  their  acquaintance  with  eth- 
nology and  geography  became  extensive  and  accurate. 
Though  South  African  missionaries,  as  a  rule,  did  not 
take  notable  part  in  exploration,  they  contributed  largely 
to  our  knowledge  of  the  natives;  and  the  early  pioneers, 
sportsmen  and  travelers  whose  names  are  connected  with 
the  mapping  of  regions  just  beyond  Cape  Colony  could 
never  have  been  so  Successful  had  it  not  been  for  mis- 
sion^stations  protecting  them  when  asylums  were  of  ut- 
most moment. 

It  is  in  Central,  East  and  Northeast  Africa  that  mis- 
sions have  most  markedly  linked  themselves  with  explo- 
ration. 

In  West  Africa  Doctor  Nassau,  the  American  Presby- 
terian, revealed  unknown  reaches  of  Ogowai  River  and 
Grenfell,  a  British  Baptist,  discovered  the  Mobangi,  the 
greatest  tributary  of  the  Kongo.  Before  his  surveys  of 
Africa's  Amazon  Grenfell  had  traveled  thirteen  hundred 
miles  on  foot  in  Kamerun  (1874*78)  and  more  than  five 
thousand  miles  in  canoe.  Together  with  Comber  he  in 
a  few  years  rendered  service  in  the  opening  of  Africa 
well  worthy  of  comparison  with  those  of  their  fellow* 
laborers.  Comber  like  his  colleague  had  been  a  mission- 
ary in  Kamerun  and  had  explored  the  district  behind  its 
mountain*range.  In  1878  the  missionaries,  while  at  San 
Salvador,  discovered  Arthington  Fall  on  Brije  River  in 
the  Zombo  Mountains.  Before  reaching  Stanley  Pool 
via  the  stream.  Comber  and  Grenfell  had  attempted  to 
gain  it  by  leaving  the  lower  river  for  the  ancient  capital 
of  Portuguese  Kongo,  trying  to  strike  thence  east  and 
north,  and  coming  on  the  river  above  Livingstone  Cata- 
racts. The  long  stay  was  not  fruitless  for  geography, 
and  other  interesting  discoveries  were  made.  After  his 
establishment  of    his   station   at  the  Pool,  one  of  Com- 


LOOKING  BACKWARD  —  AND  FORWARD  689 

ber's  first  explorations  was  a  voyage  around  this  lake- 
like  expanse  of  river.  Even  Stanley,  so  late  as  1884, 
had  not  circumnavigated  this  water.  Stanley  in  1877 
supposed  it  to  be  about  nine  miles  long  and  from  two  to 
seven  in  breadth.  Comber  found  a  length  of  twenty- 
three  miles,  a  width  about  equal  and,  in  place  of  the 
area  of  about  fifty=five  square  miles  assigned  to  Stanley 
Pool  by  the  discoverer,  an  area  of  three  hundred  and 
fifty  square  miles.  Dover  Cliffs  were  neither  chalk,  as 
Stanley  had  fancied,  nor  pipe^clay,  according  to  a  later 
legend,  but  silvery  sands  varied  with  brown  and  with 
black  forests.  Shortly  after  this  expedition  Comber  was 
joined  by  Grenfell,  and  the  river  was  more  accurately 
investigated.  They  steamed  up  the  Bochini,  (which 
Stanley  had  called  the  Kwa),  up  the  Kasai  to  the  junc- 
tion of  the  Kwango  and  Mfini  Rivers  and  up  the  mighty 
Kongo  itself  to  Ba^Ngala,  nearly  half=way  from  Stanley 
Pool  to  Stanley  Falls.  Another  voyage  by  Grenfell 
added  greatly  to  our  knowledge  of  the  northern  tribu- 
taries of  the  giant  stream,  and  revealed  the  noble  Mo- 
bangi.  Grenfell  followed  this  up  for  four  hundred  miles, 
and,  where  he  turned  south  again,  (only  a  degree  or  two 
west  of  Junker's  furthest  on  the  same  stream),  found 
it  still  a  broad,  deep,  open  waterway  and  of  such  vol- 
urpe  that  Wauters,  a  Belgian  scientist,  demonstrated 
mathematically  from  the  missionary's  data  that  the  Mo- 
bangi  must  be  the  Welle  of  Schweinfurth  and  the  Makwa 
of  Junker.  On  this  trip,  which  occupied  five  months, 
Grenfell  also  entered  the  Lefini  or  Lawson,  Lumami* 
Lubilash,  Ma-Nagala,  M==Bura,  Nkenye,  Ruki  and  Ukere 
Rivers  for  considerable  distances.  In  the  autumn  of  the 
same  year  (1885)  he  ascended  the  Lulanga  and  Ruki 
Rivers,  the  only  two  great  southern  tributaries  between 
the  Kasai  and   Kwango  still  unexamined,  and  found  the 


690  THE  EXPANSION  OF  MISSIONS 

Juapa  branch  of  the  Ruki  to  be  a  most  promising  road 
for  missions.  In  1887  this  brilliant  series  of  explora- 
tions, which,  be  it  remembered,  were  undertaken  in  be- 
half of  missions,  ended  with  the  ascent  of  the  Kwango 
to  Kukunji  Falls.  The  Royal  Geographical  Society  in 
bestowing  the  patrons'  medal  in  token  of  appreciation 
for  these  discoveries  awarded  nothing  more  than  his  due 
to  Grenfell.  Though  not  enjoying  Livingstone's  oppor- 
tunities, he  acquitted  himself  with  Livingstonian  sagacity 
and  success.  He  has  since  distinguished  himself  in  the 
difficult  feat  of  defining  the  boundaries  between  Belgian 
and  Portuguese  Kongo. 

Only  the  limitations  of  space  can  excuse  mere  mention 
of  the  travels  of  Anglican  missionaries  in  Yariba,  of 
United  Presbyterians  in  Old  Calabar  and  of  others  else- 
where. These  journeys,  though  inferior  in  importance  to 
those  of  the  Baptists  in  Belgian  Kongo,  were  not  without 
interest  for  geography  and  for  the  opening  of  the  regions 
examined.  The  London  Society,  had  it  done  nothing 
more  than  send  Vanderkemps,  Kicheners,  Campbells, 
Moffats  and  Livingstones  to  Africa  and  Ellises  and 
Sibrees  to  Madagascar,  would  have  performed  a  great 
work  for  exploration.  Our  knowledge  of  southern  Abys- 
sinia and  northern  Gallaland  was  increased  by  Krapf 
and  Isenberg,  the  former  learning  of  the  existence  of  a 
pygmy  race.  While  a  missionary  in  Zanguebar,  Krapf 
visited  U*Sambara  and  U^Kamba,  familiarized  himself 
with  the  whole  coast  as  far  south  as  Cape  Delgado,  and 
(1849)  discovered  on  the  equator  a  snow-capped  moun- 
tain nearly  nineteen  thousand  feet  high.  Rebmann,  his 
colleague,  penetrated  Taita  and  Chagga,  mountainous 
districts,  and  (1848)  sighted  a  still  more  extraordinary 
snow-mountain  three  and  two-thirds  miles  in  height.  So 
astounding  to  arm^^chair  geographers  and  stay-at-home 


LOOKING  BACKWARD  —  AND  FORWARD    69 1 

wiseacres  was  the  information  that  in  Africa  about  the 
equator  stood  mountains  furrowed  with  glaciers  and 
crowned  with  eternal  snow,  that  Cooley,  a  commentator 
of  no  small  eminence,  relieved  the  trials  of  his  theoriz- 
ing mind  by  the  gentlemanly  allegation  that  the  mission- 
aries lied.  Snow^topped  mountains,  such  as  Rebmann's 
Kilima^Njaro  and  Krapf's  Kenia,  could  not  possibly 
exist.  Rebmann  replied  that  he  had  lived  in  Switzer- 
land, and  knew  glaciers,  mountains  and  snow  when  he 
saw  them.  Time  passed,  and  professional  explorers  justi- 
fied the  accuracy  and  truthfulness  of  the  missionaries  as 
to  these  equatorial  yet  loftier  Jungfraus  and  Matter- 
horns.  Krapf  and  Rebmann  also  gained  among  philolo- 
gists a  name  almost  as  brilliant  as  their  pioneer  journeys 
had  obtained  among  geographers. 

In  1855  Erhard  and  Rebmann  made  a  map  of  East 
Africa  between  the  equator  and  14°  S.  and  for  sixteen 
degrees  inland  from  Zanzibar.  On  it  figured  a  lake  or, 
rather,  an  inland  sea  of  whose  existence  they  had  learned 
from  the  natives.  It  was  so  portentous  in  size,  so  un- 
seemly in  shape,  representing  the  salamander,  that  it 
swallowed  about  half  the  area.  Yet  this  gigantic  slug, 
according  to  the  public  statement  of  Speke,  led  the 
Royal  Geographical  Society  to  dispatch  Burton  on  an 
exploring  expedition  to  ascertain  the  actual  facts.  "The 
missionaries",  Speke  added,  "are  the  prime  promoters 
of  this  discovery.  They  put  on  the  map  that  monster 
slug  of  an  inland  sea  which  caused  our  being  sent  to 
Africa".  Though  Marinus  of  Tyre  and  Ptolemy  of 
Alexandria  were  aware  of  the  existence  of  Nile  lakes; 
though  Lief'bin^Said  in  the  thirteenth  century  mentioned 
a  great  midland  lake,  declaring  "it  well  known  by  all 
people  there  that  the  river  which  goes  through  Egypt 
takes  its  origin  from  the  lake";  though  Portuguese  mis- 


692  THE  EXPANSION  OF  MISSIONS 

sioners  and  travelers  heard  of  this  lake-sea;  though  Bur- 
ton and  Speke  found  that  the  vague  native  narratives 
had  misled  the  German  missionaries  into  making  three 
widely  separated  lakes  into  one  —  yet  the  finding  of 
Lakes  Nyasa,  Tanganika  and  Victoria  is  virtually  an 
achievement  of  the  Church  Missionary  Society  and  its 
Lutheran  representatives.  From  the  missionary  travels 
of  Krapf  and  Rebmann  came  the  initial  impulse  toward 
the  winning  of  the  equatorial  regions  of  East  Africa.  If 
Stanley  in  1875  gave  occasion  for  the  coming  of  mis- 
sions to  Lake  Victoria,  missions  had  twenty,  if  not 
thirty,  years  before  pointed  out  the  path  for  Stanley. 

New  and  Wakefield,  British  missionaries  of  the  United 
Free  Methodists  in  East  Africa,  likewise  put  geography 
and  science  in  their  debt.  Wakefield  greatly  increased 
our  acquaintance  with  distinct  regions  beyond  the  coast. 
New  distinguished  himself  by  ascending  Kilima-Njaro 
(1871)  higher  than  it  had  till  then  been  climbed;  and  by 
acquiring  so  extensive  a  knowledge  of  languages  that  he 
was  chosen  a  member  of  an  intended  expedition  for  the 
relief  of  Livingstone. 

The  Presbyterian  missionaries  on  Lake  Nyasa  have 
rendered  no  unimportant  service  to  exploration.  Laws 
and  Young  in  1875  showed  the  lake  to  be,  not,  as  sup- 
posed, only  one  hundred  and  fifty  miles  long  but  a  hun- 
dred and  twenty  leagues  (three  hundred  and  fifty  miles) 
from  end  to  end.  The  voyages,  a  little  later,  of  Laws 
with  Stewart  of  Lovedale  added  extensively  to  our 
knowledge  of  the  shores.  In  1878  Laws  and  Stewart  of 
India  journeyed  in  the  region  west  of  Nyasa.  At  a  later 
day  the  younger  Stewart  crossed  from  Nyasa  to  Tangan- 
ika, and  in  1882  completed  the  survey  of  the  Scotch=Afri- 
can  loch.  These  explorations  brought  iron=mines,  out- 
crops of  coal  and  the  presence  of  copper  to  light.      They 


LOOKING  BACKWARD  —  AND  FORWARD  693 

revealed  at  least  fifteen  different  tribes  immediately  to 
the  west,  speaking  as  many  languages.  They  showed 
Nyasalaud  to  be,  not  a  wilderness  inhabited  only  by  ani- 
mals, but  a  land  of  villages,  some  of  them  with  ten  thou- 
sand residents.  The  pastoral  districts  of  the  cool 
western  highlands  possess  a  much  larger  population  than 
many  analogous  regions  in  South  Africa.  Above  all,  the 
Scotch  Presbyterian  missionaries  caused  the  construc- 
tion of  a  road  around  Murchison  Cataract  on  Shire 
River,  and  were  mainly  instrumental  in  the  origination 
of  the  Stevenson  route  between  Lakes  Nyasa  and  Tan- 
ganika.  The  Established  and  the  Free  Church  of  Scot- 
land shared  equally  the  cost  of  Murchison  Road.  Stew- 
art of  India  surveyed  for  Stevenson  "Road".  Stevenson 
of  Glasgow  paid  the  chief  expense  of  the  survey.  The 
Blantyre  and  Livingstonia  missions,  representing  respec- 
tively the  Established  and  the  Free  Presbyterians,  gave 
occasion  for  founding  the  African  Lakes  Company,  a  pio- 
neer in  promoting  Christianity  by  means  of  colonization 
and  commerce;  and  through  its  agency  these  missions, 
the  successors  of  Livingstone,  became  the  primary  cause 
of  Britain  annexing  his  Nyasan  lands.  The  Established 
Presbyterian  taught  the  natives  so  to  respect  the  British 
name,  that  a  mere  request  was  enough  to  prevent  two 
chiefs  on  the  eve  of  war  from  going  to  hostilities.  The 
Free  Presbyterians,  with  Glasgow  merchants  and 
planters,  held  their  own  before  the  British  government 
arrived,  and  by  force  of  arms  first  checked  the  Nyasan 
slaver.  The  services  rendered  to  African  civilization  by 
Livingstonia  Mission,  another  Lovedale,  can  not  be  ex- 
aggerated. When  Europe's  debt  to  Blantyre  is  placed 
in  black  and  white,  it  will  be  admitted  by  the  unfriendli- 
est  critics  of  missions  that  its  influence  makes  for  right- 
eousness and  well-being. 


694  THE  EXPANSION  OF  MISSIONS 

The  year  1884  opened  briskly  for  African  exploration. 
Richards,  an  American  Congregationalist,  traveled  from 
Inhambani    to    the    Limpopo.       Grenfell    and    Comber 
made  their  careful  survey  of  the  middle  course  of  the 
Kongo  and  its  Bochini  tributary.      Arnot,  a  Scotch  unde- 
nominational   missionary,    completed    a    journey    from 
Natal  to  Benguela,  which,  though  not  of  geographical  im- 
portance, excited  the  utmost  attention.     Arnot  carried 
no  lethal  weapon  more  fatal  than  a  walking-stick,  and 
cumbered  himself  with  so  little  baggage  that  difficulties 
with   carriers,  that   hampered   his  forerunners,   were  al- 
most    unexperienced.        The     missionary,      starting    in 
August,  1881,  worked  his  way  from   Durban,  a  Natalese 
port  on  the  Indian  Ocean,  to  Potchefstroem  in  Transvaal 
and  to  Shoshong,  then  the  capital  of  Khama's  kingdom. 
Thence  he   crossed   Kalahari   Desert  to  the  junction  of 
the    Chobe^Kwando    and    Zambezi    Rivers,    arriving    in 
August,  1882.      After  spending  eighteen  months  among 
the  Rutsi  and  breaking  ground   for  Coillard,  Arnot  past 
up-stream   to    Lialui   and    thence   to    Bailundu    and    the 
harbor   of    Benguela,    reaching    it    in    December,    1884. 
While   at   Bihe,  en   route^  he   brought  the  chief,  who  had 
expelled   and   plundered   the    American    Congregational 
missionaries,  to  his  senses,  and  secured   the  renewal  of 
the  mission.      From  Benguela  Arnot  also  traveled  from 
June,  1885,  to  February,  1886,  to  Garenganze^Katanga, 
a  region   equidistant  between  the  Atlantic  and  Indian 
Oceans.       He   discovered   that   not  the    stream   flowing 
from  Lake  Dilolo  but  the  branch  called  the  Liba  by  Liv- 
ingstone is  the  Zambezi;  that  its  highest  sources  rise  in 
the  country  west  of  Lake  Bemba  (Bangweolo) ;  and  that 
the  southwestern  sources  of  the  Kongo  lie  so  close  to  the 
northeastern  one  of  the  Zambezi  that  probably  the  furthest 
founts  of  each  great  river  spring  from  the  same  hill. 


LOOKING  BACKWARD  —  AND  FORWARD  695 

The  Royal  Geographical  Society  in  1889  recognized 
the  importance  of  Arnot's  work,  as  also,  afterward,  of 
that  performed  by  Sheppard,  a  Presbyterian  missionary 
and  Negro  citizen  of  the  southern  United  States  who  in 
1891  explored  the  Kuba  region  of  Belgian  Kongo  on 
behalf  of  missions.  The  transcontinental  journey  of 
Johnston  of  Jamaica,  undertaken  for  missionary  pur- 
poses, was  in  some  respects  of  geographical  note. 

Joseph  Thomson,  a  noble  explorer  who  argued  that, 
the  more  easily  to  win  Africans,  Christian  teaching 
should  lie  level  with  Islam,  particularized  still  another 
service  of  missions  to  exploration,  when  he  wrote:  "No- 
body has  more  reason  than  I  to  speak  well  of  mission- 
aries and  to  rejoice  that  they  have  spread  over  the 
waste  places  of  earth.  In  the  heart  of  the  dark  con- 
tinent I  have  been  received  as  a  brother,  relieved  when 
destitute,  nursed  when  half^dead  and  time  after  time 
sent  on  my  weary  way  rejoicing  that  there  is  such  a  pro- 
fession as  Christian  missionaries".  It  was  to  Mackay 
of  Uganda  that  Europe  became  indebted  in  October, 
1886,  for  the  first  news  since  1884  that  Schnitzer  (Emin 
Pasha)  was  alive  and  holding  his  own.  It  was  Mackay 
who  persuaded  Mwanga  to  permit  Junker,  the  great 
RussO'German  explorer,  to  quit  Uganda.  It  was  by  the 
help  of  still  other  missionaries  that  Junker  reached 
civilization,  and  brought  the  information  that  initiated 
Stanley's  expedition  and  its  results  for  geography  and 
politics.  It  was  again  Mackay  whose  kindness,  accord- 
ing to  Jephson,  restored  Stanley  and  his  white  comrades 
to  health,  gave  them  exactly  what  most  they  needed, 
and  inspired  them  with  fresh  love  and  zest  for  their 
task. 

It  may  be  objected  that  this  sketch  of  the  exploring 
activity  and  achievements  of  African  missionaries  lacks 


696  THE  EXPANSION  OF  MISSIONS 

perspective  and  proportion.  There  have  been  a  thou- 
sand explorers  of  Africa,  but  the  missionaries  whose  geo- 
graphical work  has  been  mentioned  number  less  than 
a  hundred.  Are  not  the  discoveries  of  merchants,  mili- 
tary men  and  traders,  of  professional  travelers  and  sci- 
entists ignored  and  undervalued? 

Such  an  objection,  if  offered,  could  only  originate  in 
misapprehension  of  the  object  aimed  at  in  the  preceding 
account.  The  purpose  is  simply  to  show  that  several 
missionaries  were  the  pioneers  to  whom  exploration  and 
science  owe  the  forward  movement  in  the  recovery  of 
tropical  Africa.  As  subsidiary  to  this  purpose  should  come 
a  statement  of  the  manner  in  which  many  missionaries 
have  trod  on  the  heels  of  the  professed  discoverer,  and 
have  completed  his  imperfect  work.  For  this,  however, 
space  is  wanting.  William  Dwight  Whitney  maintained 
that  "religion,  commerce  and  scientific  zeal  are  the  three 
instrumentalities  rivaling  one  another  in  bringing  new 
regions  and  peoples  to  light;  and  of  the  three  the  first 
is  the  most  pervading  and  effective". 

Livingstone's  career  affords  the  supreme  instance  of 
this  principle.  They  are  no  few  months'  explorations 
that  form  the  contents  of  his  works.  Missionary  Travels 
cover  sixteen  years,  half  of  his  African  life;  The  Narra- 
tive of  a7i  Expedition  to  the  Zambezi^  five  years ;  The  Last 
Journals^  seven  years.  How  many  other  explorers  de- 
voted even  five  years  to  an  expedition?     Very  few. 

Livingstone  traveled  twenty^nine  thousand  miles  in 
Africa,  and  added  one  million  square  miles,  one  twelfth 
of  its  continental  and  insular  area,  to  the  known  regions 
of  the  globe.  His  discoveries  —  Lake  Ngami  (1849), 
which  wealthy,  well-equipped  explorers  had  failed  to 
reach;  the  Zambezi  in  mid-continent  (185 1)  and  its 
course  to  the   Indian   Ocean  and  Victoria  Falls  (1856); 


LOOKING  BACKWARD  —  AND  FORWARD  69/ 

the  two  longitudinal  ridges  flanking  the  South=Central 
African  valley;  Shire  River,  Murchison  Cataracts  and 
Lake  Shirwa  (1859);  and  the  rediscovery,  virtually  the 
original  discovery,  of  the  Nyasa  —  were  never  happy 
guesses  or  vague  descriptions  from  native  accounts. 
Each  spot,  however  ill  the  man  might  be,  was  deter- 
mined exactly.  Livingstone  fixed  the  true  orientation  of 
Lake  Tanganika,  whose  length  he  was  the  first  European 
to  traverse;  discovered  Lakes  Mweru  (1867)  and  Bang- 
weolo  (1868)  and  the  Lualaba  stream  of  the  Kongo; 
opened  the  Nyema  country;  and,  seconded  by  Stanley, 
showed  that  the  Tanganika  did  not  empty  northward  and 
therefore  could  not  feed  the  Nile. 

Livingstone  also  investigated  botany,  geology,  hy- 
drography and  zoology.  His  enjoyment  of  nature  was 
as  keen  as  his  observation.  He  strove  to  form  a  right 
idea  of  the  shape  and  structure  of  the  continent.  He 
was  so  painstaking  and  trustworthy  in  scientific  matters 
that  Arrowsmith,  Fergusson,  Frere,  Herschel,  Maclear, 
Murchison,  Owen,  Sedgwick  and  Stanley  honored  him. 
The  more  they  knew  him,  the  more  they  honored  him. 
Nor  did  such  explorers,  scholars  and  scientists  as  Burton 
criticise  him.  When  Burton  would  praise  Speke,  he 
affirmed  that  he  had  done  what  not  even  the  dauntless, 
indefatigable  Livingstone  had  excelled.  "Of  his  intel- 
lectual force  and  energy",  Frere  wrote,  "he  has  given 
such  proofs  as  few  could  afford.  No  man  ever  at- 
tempted on  a  grander  or  more  thorough  scale  to  benefit 
and  improve  those  of  his  race  who  most  needed  improve- 
ment and  light.  In  the  execution  of  what  he  undertook 
I  never  met  his  equal  for  energy  and  sagacity.  Every 
year  will  add  fresh  evidence  to  show  how  well  consid- 
ered were  the  plans  he  took  in  hand,  and  how  vast  have 
been   the  results  of  the  movements  he  set  in  motion". 


698  THE  EXPANSION  OF  MISSIONS 

German  philologists  who  cared  nothing  for  religion  re- 
garded Livingstone  as  the  only  man  who  understood 
races  and  how  to  deal  with  them  for  good.  Herschel 
uttered  a  warm  eulogy  on  the  exactness  and  excellence 
of  Livingstone's  astronomical  observations  for  latitude 
and  longitude.  Maclear  in  1854  wrote:  "No  explorer 
has  determined  his  path  with  the  precision  you  have  ac- 
complished". In  1856  Maclear  said  publicly:  "I  never 
knew  a  man  who,  knowing  scarcely  anything  of  making 
geographical  observations  or  laying  down  positions, 
became  so  soon  an  adept  that  he  could  take  the  com- 
plete lunar  observation  and  the  altitudes  for  time  ["two 
thousand,  eight  hundred  and  twelve  partial  observa- 
tions"] within  fifteen  minutes".  The  astronomer  con- 
sidered Livingstone's  determinations  of  the  Zambezi 
"the  finest  specimens  of  sound  geographical  observation 
he  ever  met  with.  .  .  .  What  that  man  has  done  is 
unprecedented.  .  .  .  You  could  go  to  any  point 
along  Livingstone's  track  and  feel  certain  of  your  posi- 
tion". 

Astronomer,  geographer,  mercantile  director,  mis- 
sionary, physician,  traveler  and  zoologist  in  one  —  few 
men  ever  sustain  so  many  characters  at  once,  and  none 
ever  performed  the  functions  of  each  with  greater  suc- 
cess. 

It  has  been  charged  that  Livingstone  sank  the  mis- 
sionary in  the  traveler.  Facts  demonstrate  this  not  to 
be  the  case.  The  journeys  of  1840^56  were  those  of  a 
poor  missionary,  and  were  undertaken  solely  in  service 
to  missions.  The  discoveries  of  this  and  the  Nyasan 
period  were  the  achievement  of  a  Scotch  Congregation- 
alist  endeavoring  to  enlarge  and  multiply  opportunities 
for  the  evangelization  and  civilizing  of  barbaric 
pagans.      The  scientific  journeys  of  1866-73  were  made 


DAVID    LIVINGSTONE 


LOOKING  BACKWARD  —  AND  FORWARD    699 

primarily  in  behalf  of  Christian  civilization,  and  effected 
even  more  for  missions  than  for  geography.  The  end  of 
the  geographical  feat,  the  Protestant  missionary^states- 
man  declared,  is  but  the  beginning  of  the  Christian  en- 
terprise. "He  could  only  feel  in  the  way  of  duty  by 
v^^orking  as  a  missionary".  He  would  not  go  simply  as 
a  geographer.  The  object  of  these  explorations  (1866- 
73)  was  to  lead  the  British  to  Christianize  and  civilize 
Africa.  For  this  purpose  Livingstone,  while  traveling, 
taught  Christianity  to  Africans  and  roused  the  con- 
science of  Christendom  against  the  slave-trade.  The 
geographical  result  and  the  securing  of  Stanley,  as  he 
himself  avers,  with  all  its  after  wealth  of  blessing  for 
Africa  must  be  credited  to  the  account  of  missions. 
Both  as  journeyman  and  as  statesman  of  missions  Liv- 
ingstone was  a  pioneer  of  Christian  civilization  for  races 
in  darkness.  Livingstone  stands  alone  as  the  mission- 
arystraveler. 

How  does  Livingstone  rank  when  contrasted  to  non^ 
religious  explorers? 

Stanley  says:  "In  the  annals  of  exploration  of  the 
dark  continent  we  look  in  vain  among  other  nationalities 
for  such  a  name  as  Livingstone's.  He  stands  pre-emi- 
nent above  all;  he  unites  the  best  qualities  of  other  ex- 
plorers: the  methodical  perseverance  of  Barth,  Moffat's 
philo^ Africanism,  Rohlf's  enterprising  spirit,  Duveyrier's 
fondness  for  geographical  minutiae,  Burton's  literal 
accuracy,  Speke's  charming  simplicity  and  seductive 
bonhojiimie ;  he  is  a  rare  human  mosaic,  a  glory  to  Britain. 
But  to  Burton  Germany  can  show  Barth  and  France 
Duveyrier;  to  Speke  the  first  can  show  Rohlf  and  the 
latter  Caille;  to  Cameron  Germany  can  oppose  Nachti- 
gal  and  to  Baker  Schweinfurth,  though  two  greater  op- 
posites  can  scarcely  be  imagined,  and  France  can  boast 


yOO  THE  EXPANSION  OF  MISSIONS 

of  Compeigne  and  Brazza  [the  Italian].  But  Britain, 
after  producing  Bruce,  Clapperton,  Denham,  the  Lan- 
ders and  Park,  excelled  even  herself  when  she  produced 
the  strong  and  perseverant  Scotchman"*. 

Livingstone,  then,  was  the  greatest  of  all  African 
travelers.  The  transcontinental  passages  of  Catholic 
missioners  and  Portuguese  travelers  during  the  sixteenth 
or  seventeenth  centuries  failed  of  permanent  effect. 
The  hour  had  not  struck,  the  man  had  not  come.  It 
was  the  trans^African  journeys  of  Livingstone  that  inau- 
gurated Africa's  new  era.  He  accomplished  more 
toward  her  recovery  and  development  than  a  multitude  of 
men  whose  names  are  more  intimately  associated  with 
the  arduous  undertaking.  To  Livingstone  first  and  fore- 
most among  many  belong  (i)  a  renascence  for  African 
missions,  (2)  the  reclamation  of  South:=Central  Africa 
from  barbarism  and  sin  and  (3)  the  suppressal  of  a  slaves 
trade  that  is  "the  open  sore  of  the  world".  In  the 
new  world  of  tropical  Africa  Livingstone  was  a  new  and 
nobler  Columbus.  The  Christliness  of  his  character 
made  him,  makes  him,  a  force  in  Christianizing  Afri- 
cans. No  African  ever  uttered  a  syllable  of  scandal  as 
to  Livingstone.  Missionaries  who  would  explain  to 
Muslim  or  pagan  what  constitutes  practical  Christianity 
need  only  point  to  the  character  and  life  of  David  Liv- 
ingstone. Fergusson  was  right  in  regarding  him  as  one 
of  the  greatest  men  of  the  human  race;  Florence  Night- 
ingale was  not  at  fault  in  thinking  him  "what  John  the 
Baptist,  had  he  been  living  in  the  nineteenth  century, 
would  have  been",  nor  in  thinking  "his  work  finished, 
the  most  glorious  work  of  our  generation" 

(2)  Philology  is  only  less  a  missionary  science  than  ge- 
ography.     Lull,  the  African  missionary,  had  in  the  thir- 

*  The  Congo,  v.  2,  p.  385. 


LOOKING  BACKWARD — AND  FORWARD  701 

teenth  century  given  a  first  impulse  toward  the  study  of 
oriental  languages.  Comparative  philology  took  a 
medieval  beginning  in  the  fifteenth  century  through  a 
comparison  of  translations  of  the  Lord's  Prayer.  Boyle, 
the  founder  of  the  British  Royal  Scientific  Society,  de- 
clared that  its  special  object  was  to  propagate  Chris- 
tianity through  literature  and  science.  Leibniz  planned 
that  the  Academy  at  Berlin  should  promote  oriental 
learning  as  this  concerned  the  propagation  of  Christian- 
ity. The  same  idea  prevailed  at  the  Halle,  St  Peters- 
burg, Vienna  and  Wittenberg  Academies.  The  Ameri- 
can Board  had  Pickering,  in  1820  an  eminent  philologist, 
construct  a  common  alphabet  and  uniform  spelling  for 
Indian  languages;  and  it  applied  this  system  in  Africa. 
Venn,  the  scholar  and  statesman  of  the  Church  Mission- 
ary Society,  with  sagacious  prescience  brought  a  band  of 
German  scholars  into  the  service  of  Anglican  missions 
to  elucidate  the  languages  of  West  Africa.  In  1848  he 
himself  formulated  rules  for  reducing  unwritten  lan- 
guages to  Roman  characters,  and  these  were  applied  to 
African  languages.  Lepsius  the  Egyptologist,  at  the 
instance  of  this  Anglican  mission^society,  prepared  a 
complete  and  standard  alphabet  of  the  same  sort.  Since 
he  did  this,  he  declared,  for  the  sake  of  service  to  mis- 
sions no  less  than  to  philology,  the  Berlin  Academy,  of 
which  he  was  a  member,  carried  out  the  purpose  of 
Leibniz.  The  whole  progress  of  African  philology  owes 
more  to  missionaries  and  societies  for  missions  than  to 
explorers,  professed  philologists  and  scientific  societies 
together.  Of  seventy^seven  persons  named  by  Dr  Cust 
as  African  philologists  at  least  half  were  missionaries. 
British  missionaries  have  of  course  accomplished  the 
major  portion  of  this  achievement,  though  American  and 
German   scholars   have   seconded  them,  and  the  Church 


702  THE  EXPANSION  OF  MISSIONS 

Society  printed  the  Lepsius  alphabet.  In  1847  Latham, 
then  an  acknowledged  master  of  the  science  of  languages 
and  of  men,  composed  a  valuable  monograph  on  African 
languages.  Thirty*eight  years  later  not  only  Latham's 
authorities  but  his  own  essay  had  become  obsolete,  be- 
cause, according  to  Whitney  the  philologist,  "the  extra- 
ordinary activity  of  missions  and  geographical  discovery 
had  directed  study  toward  African  dialects.  A  great 
mass  of  material  had  been  collected,  and  examined  suffi- 
ciently to  give  a  general  idea  of  the  distribution  of 
races". 

The  known  languages  of  Africa,  including  dialects, 
number  at  least  six  hundred.  In  1891  missions  were 
working  among  the  speakers  of  one  hundred^' and  eleven 
of  these  languages,  and  the  Scriptures  had  been  entirely 
or  partially  translated  into  sixty-seven  languages  and 
dialects  of  the  African  continent*.  These  did  not  in- 
clude those  of  Madagascar  nor  the  Negro  versions  in  the 
Americas.  Other  African  languages  have  since  received 
Scripture  versions  in  whole  or  in  part,  and  the  total  of 
modern  versions  of  Africa  and  Madagascar  together  now 
numbers  ninety-four.  Of  these  the  American  Baptist 
Union,  the  [Particular]  Baptist  Missionary  Society 
[British],  the  Basel  Bible^Society,  the  Berlin  Mission- 
Society  [I],  the  Church  Society,  the  Free  Church  of 
Scotland  and  the  Gospel-Propagation  Society  each  pub- 
lished one;  the  Society  for  Promoting  Christian  Knowl- 
edge and  the  Universities'  Mission  two  each;  the  Bap- 
tist [?Bible?]  Translation  Society  [British]  four;  the 
National  Bible=Society  of  Scotland  eight;  the  American 
Bible-Society  nine;  and   the   British  Bible*Society  sixty- 

*See  Cust,  Africa  Rediviva^  pp.  101=104,  for  lists.  Compare  Cust,  Cyclopedia 
0/ Missions,  \.  2,  appendix  B.,  pp.  547=577.  An  appendix  by  the  present  writer 
contains  other  lists. 


LOOKING  BACKWARD  —  AND  FORWARD  703 

eight,  more  than  twice  as  many  as  the  other  organi- 
zations together*. 

A  few  African  versions  (though  the  great  majority  be- 
long to  the  last  half-century  and  Protestantism)  run 
their  roots  deep  into  ancient  Christianity,  at  least  one, 
the  Septuagint,  antedating  it.  Alexandria  gave  Bash- 
mur,  Memphite  and  Sahidic  variations  of  the  Koptic  ver- 
sion to  Egypt;  an  Ethiopic  translation  to  Abyssinia;  its 
Greek  to  Armenian  students  of  the  Septuagint;  and  per. 
haps  translations  to  Arabia  (A.  D.  632?).  North  Africa 
gave  the  first  Latin  version  to  Rome.  This  African 
vernacular  version,  this  gift  from  a  church  that  was  it- 
self the  child  of  African  missions  originated  by  Greek* 
speaking  Christians  in  Rome,  lent  life  to  the  Vulgate, 
and  yet  lived  independently  in  Scotland,  Ireland  and 
England  for  centuries. 

Medieval  missions  yielded  scarcely  any  result  for 
African  philology  and  Scripture-versions  in  addition  to 
those  of  Lull.  But  with  the  entrance  of  modern  Chris- 
tianity both  of  these  woke  to  new  life.  A  Catholic  mis- 
sioner  to  the  Nubians  in  the  seventeenth  century  wrote 
a  Barabra  dictionary.  Heyling  the  Lutheran  missionary 
in  Abyssinia  between  1634  and  1636  translated  the  New 
Testament  into  Amharic.  Dias  the  Jesuit  in  1679  pub- 
lished a  Mbundu  or  Angolan  grammar.  Vetralla,  a  rep- 
resentative of  Rome,  in  1699  wrote  in  Latin  a  grammar 
of  the  Kongo  languages.  In  1748  the  Lord's  Prayer  was 
printed  in  seventy=five  languages  and  one  hundred  and 
seventysfive  dialects,  of  which  only  seven  were  African ; 
in  1885  the  totals  had  risen  respectively  to  three  hundred 

*See  my  list  of  Bible=versions  in  the  appendix.  Several  Bible=translations 
have  been  published  bv  two  societies,  as  the  Zulu  Bible  by  the  American  and 
Basel  Bible^^Societies,  thus  raising  the  total  number,  in  appearance,  from  ninety= 
four  to  one  hundred.  The  above  figures  are  approximations  only.  For  exact 
statistics  consult  the  appendices. 


704  THE  EXPANSION  OF  MISSIONS 

and  thirty^one  and  to  fifty=nine.  In  1804=1805  Canne- 
cattim  the  Capuchin  issued  a  Mbundu  dictionary  and 
grammar.  But  The  British  and  Foreign  Bible-Society 
also  came  into  being  in  1S04,  and  on  the  very  day 
(March  7th)  that  is  the  saint's  day  of  Perpetua,  one  of 
the  first  three  women  known  to  have  died  for  Christ  in 
Africa.  The  Septuagint  translators,  compared  with  this 
society  and  its  congeners,  and  Jerome  himself,  in  com- 
parison with  modern  missionaries  who  render  the  Scrip- 
tures with  scientific  precision,  both  worked  at  hap= 
hazard. 

It  is  manifestly  impossible  even  to  mention  a  tenth 
of  the  missionaries  who  have  rendered  service  to  African 
and  Madagascarene  philology.  But  the  lay  reader  will, 
perhaps,  not  find  it  uninteresting  to  con  the  names  of 
Macbrair,  Hannah  Kilham,  Zimmerman,  Christaller, 
Crowther,  Townsend,  ]\Iassaia,  GoUmer,  Goldie,  Robb, 
Moffat,  Shaw,  Shrewsbury,  Boyce,  Casalis,  Appleyard, 
Jones,  Freeman,  jMabille,  Rebmann,  Griffiths,  Torrend, 
Steere,  O' Flaherty  and  Pilkington.  The  work  accom- 
plished by  such  men  forms  a  story  of  fascinating  philolog- 
ical interest,  and  constitutes  a  structure  of  transcendent 
importance  for  the  growth  of  language  and  literature  in 
Africa.  The  missionaries  have  in  fifty  years  done  for 
African  vernaculars  what  it  took  medieval  Christian 
Europe  five  centuries  to  accomplish  for  itself.  They 
have  given  shape  and  substance  to  the  speech  of  great 
races.  They  have  not  only  done  this,  thus  preserving 
the  life  of  many  native  languages,  but  they  have  baptized 
the  speech  and  thought  of  the  Arab,  the  Bantu,  the  Ber- 
ber, the  Malagas!  and  the  Negro.  What  Wiclif  did  for 
the  English  language  and  for  Chaucer,  what  Luther  did 
for  German  and  for  Goethe,  by  rendering  the  Scriptures 
into   their  own  speech  —  Krapf  and  Steere  did  for  Swa- 


LOOKING  BACKWARD  —  AND  FORWARD 


/^3 


hili,  Schoen  for  Hausa,  Moffat  for  Chwana,  Grout  and 
Lindley  for  Zulu,  Bentley  for  Kongoan  and  other  mis- 
sionaries for  other  African  tongues.  Each  African 
translation  of  the  Scriptures  consecrates  a  new  language 
with  ethical,  intellectual  and  Scriptural  potencies  un- 
dreamed of,  and  destines  literatures  unborn,  the  future 
children  of  religion  and  science,  to  be  African  heirs  of 
the  classic  and  the  Christian  ages. 

It  is  instructive  to  note  at  least  two  or  three  instances 
of  the  estimation  in  which  the  secular  world  holds  the 
work  of  African  missionary^philologists.  The  French 
Institute  conferred  its  gold  medal  on  Schoen  who  re- 
vealed the  Hausa  language  in  dictionaries,  grammars, 
readingslessons  and  translations,  and  whose  name,  Liv- 
ingstone declared,  would  live  for  generations  after  his 
had  been  forgotten.  Koelle  compiled  a  remarkable  com- 
parative vocabulary  of  the  two  hundred  languages  spoken 
in  his  day  in  Sierra  Leone*.  Crowther  obtained  Euro- 
pean repute  as  a  linguist  no  less  than  as  a  geographer. 
Krapf  and  Rebmann,  though  they  themselves  made  next 
to  no  converts,  enabled  their  successors  to  do  their  work 
a  hundredfold  better  than  if  Krapf  and  Rebmann  had 
not  laid  foundations  and  opened  paths.  Bentley  unrav- 
eled many  knotty  points  in  Kongoan,  and  Mrs  Bentley 
was  also  a  fine  scholar.  Grout's  grammar  of  Zulu  is  a 
classic,  a  work  of  genius.  Wilson  of  Gabun,  besides 
determining  the  relations  of  the  neighboring  tribes 
through  affinities  of  language,  showed  how  the  tongues 
of  West  Africa  reveal  contacts  with  European  speech. 
Grout  independently  worked  out  the  Asian  or  Hamitic 
theory  of  the  ancestry  of  the  Bantu.  Wilson,  comparing 
such  Bantu  languages  as  Fan  (Mpangwe)  with  such 
Negro  tongues   as   Mande,  came   unaided  to  a  prevalent 

*  A  linguistic  prize  awarded  to  Koelle  is  asserted  to  have  been  founded  by 
Voltaire.    This  seems  an  error. 


7o6  THE  EXPANSION  OF  MISSIONS 

view  as  to  the  unrelatedness  of  the  Bantu  and  Negro 
families  of  speech.  Chatelain,  formerly  of  Taylor  Mis- 
sion and  now  chief  of  the  Philafrican  League,  supple- 
mented the  African  articles  on  geography  in  an  Ameri- 
can cyclopedia  of  names,  and  has  done  good  work  in 
Mbundu  folklore  and  philology.  Even  the  black  freed- 
man  of  the  United  States  gave  proof  of  what  philology 
owes  to  African  missionaries,  for  Ousley,  once  a  slave 
of  a  brother  of  Jefferson  Davis,  translated  the  Bible  into 
Sheitswa. 

We  close  with  three  independent,  mundane  testi- 
monies to  the  service  of  African  missions  to  linguistic 
and  philological  sciences.  Though  papal  missionaries 
made  the  earliest  modern  contribution  to  the  science  of 
African  languages,  Protestant  missionaries  have  excelled 
them  in  quality  and  quantity. 

Doctor  Cust,  whose  literary  and  scientific  services  to 
missions  it  would  be  impossible  to  overestimate,  has 
published  this  judgment:  "Missionaries,  in  striking 
hard  on  the  anvil  of  evangelization,  their  proper  work, 
have  emitted  bright  sparks  of  linguistic  light  which  have 
rendered  luminous  a  region  previously  shrouded  in  dark- 
ness. These  sparks  have  kindled  corresponding  warmth 
in  the  hearts  of  great  and,  to  them,  personally  unknown 
scholars  working  in  their  studies  in  Vienna,  Berlin  or 
some  German  university;  scholars  who,  alas!  cared  lit- 
tle for  the  object  of  the  missionaries'  going  forth,  but 
rejoiced  exceedingly  at  the  wonderful,  unexpected  and 
epoch-making  results  of  their  quiet  labors"*.  Genial 
Sir  Harry  Johnston,  who,  unlike  Doctor  Cust,  attaches 
little  value  to  the  religion  planted  by  missionaries, 
warmly  commends  their  gifts  to  science.  He  exclaims: 
"Huge  is  the  debt  which  philologists  owe  to  British  mis- 

*  Modern  Languages  of  Africa,  v.  2,  abridged  and  condensed. 


LOOKING  BACKWARD  —  AND  FORWARD  JOJ 

sionaries!  By  evangelists  of  our  nationality  nearly  two 
hundred  African  languages  and  dialects  have  been  illus- 
trated by  dictionaries,  grammars,  translations  of  the 
Bible  and  vocabularies.  Many  of  these  tongues  were  on 
the  point  of  extinction,  and  have  since  become  extinct, 
and  we  owe  our  knowledge  solely  to  the  missionaries' 
intervention".  William  Dwight  Whitney  had  an  even 
higher  opinion  of  missionaries.  He  said:  "I  have  a 
strong  realization  of  the  value  of  missionary  labor  to  sci- 
ence. The  Oriental  Society  has  been  much  dependent 
upon  them  [American  missionaries]  for  its  usefulness  and 
importance.  There  would  hardly  be  occasion  for  an 
Atnerican  oriental  society  but  for  them.  .  .  .  The 
students  of  ancient  languages  and  literatures  well  know 
their  obligations  to  these  devoted  men.  ...  I  have 
heard  the  manager  of  one  of  the  great  oriental  societies 
abroad  speak  with  admiration  of  the  learning,  good  sense 
and  enterprise  which  their  [American  missionaries'] 
labors  disclose,  and  lament  that  the  men  of  his  own  peo- 
ple were  so  decidedly  their  inferiors". 

(3)  The  natural  sciences  from  the  nature  of  the  case 
can  not  stand  so  deeply  indebted  to  African  missionaries 
as  are  geography  and  philology.  Yet  Johnston  avers 
that  "indirectly,  almost  unintentionally,  missionary  en- 
terprise has  widely  increased  the  bounds  of  knowledge. 
It  has  sometimes  been  the  means  of  conferring  benefits 
on  science,  the  value  and  extent  of  which  itself  was 
careless  to  appreciate  and  compute.  .  .  .  Zoology, 
botany,  anthropology  and  most  of  the  other  branches  of 
scientific  investigation  have  been  enriched  by  the  re- 
searches of  missionaries  who  have  enjoyed  unequalled 
opportunities  of  collecting  in  new  districts".  Grout 
wrote  a  work  upon  Zululand  in  all  its  aspects  and  rela- 
tions which   The  North  American  Review  regarded  as  an 


702>  THE  EXPANSION  OF  MISSIONS 

important  contribution  to  the  political  and  religious 
history  of  the  times.  The  New  Englander  credited  the 
book  with  "the  accuracy  of  a  photograph".  Wilson  the 
Carolinian  made  valuable  contributions  to  our  historical 
knowledge  of  Ashanti  and  Kongo.  He  has  erroneously 
been  credited  with  the  modern  rediscovery  of  the  gorilla, 
but  Doctor  Savage,  an  American  missionary  had  in  1847 
found  its  skull,  and  the  traders,  to  say  nothing  of  Bat- 
tell  in  1589-1607,  had  long  known  the  native  accounts  of 
it*.  When  specimens  of  this  ape  were  worth  one  thou- 
sand dollars  each,  Walker  of  Gabun  obtained  a  skeleton 
and  a  skin  for  Amherst  College.  Tyler  of  Zululand  sent 
hundreds  of  invaluable  specimens  of  rare  African  ani- 
mals to  the  same  institution.  Champion,  a  man  of  re- 
markable mental  and  spiritual  culture  who  gave  not  him- 
self alone  but  his  large  fortune  to  the  American  Board 
and  went  to  one  of  the  hardest  of  missionsfields,  wrote 
a  monograph  of  great  value  on  the  botany,  geology  and 
topography  of  the  regions  environing  the  Cape.  His 
career,  though  brief,  shed  luster  on  his  Christian  conse- 
cration and  on  science.  Another  representative  of  the 
American  Board  showed  the  superiority  of  seeing  over 
unseeing  eyes  and  of  science  over  sciolism.  It  was 
asserted  in  the  United  States  about  1865  that  a  race  of 
men  with  tails  had  been  discovered  in  Africa.  Non^ 
Christian  circles  reposed  faith  in  the  claim.  But  the 
missionary  came  close  to  these  caudate  persons,  and 
ascertained  that  what  the  observer  at  a  distance  had 
supposed  to  be  bodily  tails  were  nothing  more  than  coat= 
tails.  The  wearing  of  skins  with  the  tails  of  the  original 
owners  hanging  down  from  them  still  had  caused  the 
false  impression. 

It   may   turn    out  in   like   fashion   that   the    monkeys 

*  Possibly  Hanno,  a  Carthaginian  explorer  of  West  Africa  in  the  sixth  cen- 
tury before  Christ,  was  the  original  discoverer. 


SCENES    FROM     NATIVE    LIFE 


LOOKING  BACKWARD  —  AND  FORWARD  709 

whom  Schnitzer  (Emin  Pasha)  professed  to  have  seen 
carrying  lighted  torches  were  merely  men  seen  afar  by 
this  half^blind  scientist. 

(4)  The  benefactions  bestowed  on  the  arts,  industries 
and  commerce  by  African  missions  can  not  be  computed. 
Lack  of  space  puts  it  out  of  question  to  mention  more 
than  three  or  four.  The  bringing  of  African  rubber  into 
the  world's  commercial  staples  was  the  achievement  of 
Wilson  the  Presbyterian  missionary  at  Gabun.  His 
discovery  is  worth  millions  annually.  The  druggist  owes 
valuable  medicines  to  the  African  missioner,  kola  among 
them.  Nassau,  the  American  Presbyterian  and  medical 
missionary,  introduced  the  Calabar  bean,  the  kola  nut 
and  the  strophanthus  into  our  pharmacopoeia.  American 
agriculturists  are  indebted  to  a  Congregational  mission- 
ary among  the  Zulu  for  sorghum.  In  1854  Wilder  called 
attention  in  The  Journal  of  Commerce  to  imfi  as  a  syrup 
and  sugar  plant.  He  named  and  described  over  a  dozen 
kinds  of  African  sorghum,  and  also  sent  the  seeds.  An 
eminent  horticulturist  planted  them  and  pronounced  a 
favorable  opinion  on  the  sweetening  power  of  the  juice. 
Now  the  annual  value  of  the  American  crop  of  African 
sorghum  amounts  to  millions  of  dollars.  Though  Weay, 
an  Englishman  who  for  several  years  lived  in  Natal, 
afterward  extended  the  cultivation  of  it  in  America,  to 
Wilder  the  missionary  belongs  the  credit  of  introduc- 
ing it. 

Missionaries  did  not,  as  claimed,  first  bring  Kafir 
corn  into  the  United  States,  a  cereal  admirably  adapted 
to  arid  areas  in  the  western  states,  but  it  has  been 
asserted  that  on  a  map  of  South  Africa  made  about  1750 
[1850?]  the  words.  Here  be  diamonds^  are  printed  on  the 
spot  representing  the  very  district  where  the  diamond 
was  found  a  century  later.      If  the  fact  be  as  reported,  it 


7IO  THE  EXPANSION  OF  MISSIONS 

would  seem  as  if  the  African  missionary  were  the  dis- 
coverer of  the  world's  greatest  diamond-fields.  In  that 
case  civilization  would  owe  a  billion  dollars  for  this  item 
alone  to  Christianity  and  its  African  missions. 

(5)  The  advantages  derived  by  colonization,  com- 
merce and  civilization  at  large  from  missions  are  so  nota- 
ble that  the  African  potentate  who  complained  that 
first  came  the  missionary,  then  the  merchant  and  finally 
the  man  of  war  was  scarcely  unjust.  British  Africa, 
east,  south  and  west,  at  the  Nile  lakes  and  Zanzibar,  at 
the  Cape  and  in  Zambezia,  on  the  Niger  and  along  the 
western  coast,  started  on  its  career  of  expansion  through 
the  impulse  originating  in  the  information  furnished  by 
patriotic  emissaries  of  Christianity.  Ibea  and  Uganda; 
Cape  Colony,  Natal  and  South^Central  Africa;  Ashanti, 
Lagos,  Liberia,  the  Niger  territories  and  Sierra  Leone 
owe  the  seed  of  European  civilization  among  the  natives 
to  Protestant  missions.  To  the  same  source  the  major- 
ity of  these  British  spheres  also  stand  indebted  for  the 
primal  force  that  finally,  though  indirectly  and  uninten- 
tionally, made  it  possible  for  the  colonist,  the  merchant, 
the  statesman  to  dwell  there  and  to  erect  the  institutions 
of  Christian  Europe.  No  American,  British  or  Scandi- 
navian member  of  the  Protestant  mission^force,  not  even 
a  Livingstone  or  a  Mackay,  has  ever  allowed  himself  to 
become  a  political  agent  for  any  European  government. 
Some  German  Protestant  missionaries  have,  however, 
been  accused  of  exerting  themselves  in  behalf  of  the 
aggrandizement  and  the  secular  interests  of  Germany  in 
Africa.  Not  all  Catholic  missioners  are  guilty  of  prosti- 
tuting their  spiritual  functions  to  the  worldly  wishes  of 
administrators  in  papal  states  of  Europe;  but  the  French 
government,  it  has  long  been  notorious,  regards  those, 
especially  the  Jesuits,  in  its  colonial  realms  as  part  of  its 


LOOKING  BACKWARD  —  AND  FORWARD    7 1  I 

political  machinery,  and  annually  appropriates  funds 
from  the  public  treasury  for  the  promotion  of  their  po- 
litico=sectarian  projects.  Protestant  missions  in  Belgian 
Kongo,  French  Africa,  Madagascar  and  the  Portuguese 
and  Spanish  possessions  can  not  count  on  favor  from 
Catholic  administrators.  Roman  missions  in  British, 
Dutch  and  German  Africa  will  receive  just  if  not  gener- 
ous treatment  from  Protestant  rulers. 

The  attempts  of  colonial  governments  in  South  Africa 
to  establish  commercial  intercourse  with  Kafir  tribes 
were  vain  before  Christian  missionaries  gained  footing 
among  them*.  When  Wilder  went  to  Zululand  in  1849, 
he  "found  only  the  rudest  implements  of  farming.  A 
clumsy  hoe  was  used  for  breaking  the  ground,  hoeing 
crops,  etc.  Thousands  of  oxen  were  idling  away  their 
useless  existence  on  the  hills.  All  the  burden  of  agricul- 
ture came  on  the  women,  who  were  bought  and  sold  as 
chattels.  To  yoke  an  ox  to  cart  or  plow  was  never 
dreamed  of.  They  had  neither  carts  nor  plows.  But  the 
missionaries  took  plows  and  used  wagons,  trained  oxen 
to  the  yoke  and  showed  how  much  more  valuable  in 
breaking  ground  and  transporting  burdens  was  an  ox 
yoked  to  cart  or  plow  than  a  woman.  Now  the  Kafirs 
own  hundreds  of  American  plows,  and  there  are  broken 
to  the  yoke  tens  of  thousands  of  oxen  by  those  who 
twenty-five  years  ago  never  saw  a  plow  or  yoked  an  ox. 
It  is  said  that  last  year  five  hundred  American  plows 
were  sold  to  the  natives  of  Natal  alone.  Those  plows 
were  made  in  this  country  [America],  and  Natal  is  only 
one  in  a  hundred  markets  opened  in  the  heathen  world 
by  missionary  labors.  But  not  plows  alone  have  been 
demanded   by  our   native   Christians.       They   all   clothe 

*The  American  consul  at  Zanzibar  also  averred  that  the  commercial  aid 
from  this  source  had  been  most  important.  The  date  of  Wilder's  testimony  is 
unknown  to  the  present  writer. 


712  THE  EXPANSION  OF  MISSIONS 

themselves  in  European  style,  creating  a  large,  ever^in- 
creasing  demand  for  the  products  of  the  loom.  Furni- 
ture, cooking^utensils,  wagons,  carts,  harness,  saddles, 
books,  maps  are  purchased  by  those  who,  but  for  Chris- 
tianity, would  be  naked  heathen  living  on  the  labor  of 
the  women  they  own.  Nor  to  professed  Christians  only 
have  these  civilizing  influences  come;  far  away  in  re- 
gions beyond,  among  those  who  profess  no  regard  for 
the  gospel  are  the  plow,  the  cart  and  the  things  of  civili- 
zation sought  because  'believers'  have  demonstrated 
their  utility.  The  American  plows  sold  last  year  brought 
more  money  than  it  costs  to  sustain  the  Zulu  mission. 
This  in  addition  to  all  other  kinds  of  American  manufac- 
tures which  the  gospel  among  the  Kafirs  has  made  a  de- 
mand for". 

The  above  instance  of  the  civilizing  power  of  Chris- 
tianity on  barbaric  pagans  is  but  one  among  many.  It 
has  been  anticipated  or  repeated  in  Sierra  Leone, 
Uganda  and  Yariba,  among  the  Chwana  and  Malagasi, 
in  Kongo  and  Nyasaland  and  a  hundred  other  places. 
It  brings  us  —  and  this  is  its  greatest  value  —  to  the 
relative  worth  of  Christianity  and  culture,  of  religion  and 
science,  in  civilizing  the  Negro. 

It  is  the  view  of  an  influential  and  large  class  that, 
in  order  to  Christianize  the  heathen  barbarian,  mission- 
aries must  first  civilize  him.  It  is,  so  men  maintain  who 
regard  themselves  as  intelligent  and  practical,  impossi- 
ble to  inculcate  the  truths  of  spiritual  religion  in  the 
non^Christian  African  before  he  has  been  equipped  with 
material  and  mental  endowments.  First  that  which  is 
natural,  then  that  which  is  spiritual.  Train  the  African 
into  an  artizan  or  farmer  or  other  member  of  industrial 
society.     Teach  him  to  read.     Then  he  will  understand 


LOOKING  BACKWARD  —  AND  FORWARD  713 

and  accept  Christianity;  and  do  so  more  intelligently 
and  willingly. 

This  sounds  as  if  it  were  a  plausible  theory.  Is  it  a 
working  hypothesis?  Has  it  been  tested'  What  are  the 
facts  of  experience? 

In  1795  Coke  the  Wesleyan  united  with  men  of  sev- 
eral denominations  for  the  civilization  of  the  Fulbe  in 
West  Africa.  This  mission  of  culture  was  purely  benev- 
olent, wholly  humanitarian  and  philanthropic.  Wilber- 
force  and  other  leading  men  lent  their  patronage,  and 
great  expectations  were  awakened.  A  number  of  welU 
disposed  artizans  with  a  surgeon,  practically  a  medical 
missionary,  at  their  head,  went  to  Sierra  Leone.  They 
were  to  teach  the  arts  of  civilized  life  to  the  Fulbe,  and 
then,  after  these  had  made  progress  in  civilization,  mis- 
sionaries would  come  to  preach  the  gospel.  But  the 
missionaries  of  culture  never  reached  the  Fulbe.  Their 
courage  failed.  They  became  discontented.  Soon  they 
dispersed,  and  the  survivors  returned  home. 

It  may  be  objected  that  the  experiment  failed  on  ac- 
count of  lack  of  adaptation  on  the  part  of  the  agents. 
The  objection  does  not  hold.  The  mechanics  had  been 
members  of  Methodist  churches,  some  of  them  local 
preachers,  and  Coke  recommended  them  to  Zachary 
Macaulay.  Their  mission  was  to  found  a  Christian 
colony  and  to  form  friendly  relations  with  the  Fulbe. 
But  they  failed  to  count  the  cost  or  else  to  understand 
their  engagements.  Their  fundamental  principle  was 
not  that  ordained  by  Christ  for  the  establishment  of 
Christian  missions.  They  had  not  the  motive  —  the 
constraining  love  for  souls  —  to  push  them  among  bar- 
barians. The  Wesleyan  conference  felt  the  rebuke.  So 
far  as  the  error  was  connected  with  the  church,  the  con- 


714  THE  EXPANSION  OF  MISSIONS 

ference  promptly  rectified  it  (1796).  This  body  "unani- 
mously judged  that  a  trial  should  be  made  on  the  proper 
7nissiona  ry  pla  n"^. 

Before  1795  modern  missions  had  repeatedly  demon- 
strated the  helplessness  of  civilization  as  an  apostle  to 
bring  men  to  Christ.  The  "Moravians"  had  once 
thought  that  they  must  first  civilize  and  then  evangelize 
the  Eskimo.  They  found  that  they  must  first  make  him 
a  Christian  if  they  were  to  have  any  success  in  attempt- 
ing to  civilize  him.  The  Roman  missionaries  in  Portu- 
guese Africa,  especially  in  Angola,  introduced  civiliza- 
tion among  the  Africans,  but,  according  to  Catholic  tes- 
timony, left  them  baptized  pagans.  Livingstone  found 
great  numbers  of  natives  who  could  read  and  write  but 
met  with  no  Negro  Catholics.  Nominally  Christian  civ- 
ilization has  squatted  along  Atlantic  Africa,  between 
Sahara  and  the  Kunene,  since  1445;  but  how  many 
converts  to  Christianity  had  civilization  won?  How 
many  in  East  Africa?  If  European  civilization  along 
the  western  shore  be  so  potent  an  elevating  force,  why 
have  the  Timni  just  rebelled  against  paying  taxes  to  the 
British  in  Sierra  Leone?  In  South  Africa  Dutch  civiliza- 
tion had  the  field  to  itself  from  1652  to  1795.  What  did  it 
achieve?  Governor  Stell  dressed  a  "Hottentot"  in  a  mili- 
tary uniform  with  gold^trimmed  hat,  silk  stockings  and 
a  sword.  He  learned  Dutch  and  Portuguese  in  India. 
According  to  the  hypothesis  of  the  apostles  of  culture 
and  the  advocates  for  the  Christianizing  power  of  civili- 


*  Moister,  Memorials  of  Missionary  Labors,  London  ed.,  1850,  p.  31,  appears 

J.     Of 

^  ^  ^  .  p.  409,  fell 

same  misapprehension.    But  The  Missionary  Magazine,  an  Edinburgh  period- 


to  make  Coke  and  the  conference  responsible  for  the  whole  undertaking.     Other 
writers,  possibly  Thompson  himself  in  Moravian  Missions,  p.  409,  fell  into  the 


ical,  in  its  issue  for  August,  1796,  published  the  following  statement:  "We 
understand  that  the  mission  to  the  Fulah  was  not  properly  a  Methodist  mission, 
as  the  families  that  went  with  Mr  Macaulay  were  not  sent  by  the  Methodist  con- 
ference. We  insert  this  note  lest  any,  by  attaching  the  common  idea  to  the 
phrase  Methodist  mission,  should  conclude  that  these  persons  must  have  been 
missionaries  sent  by  that  body  for  the  express  purpose  of  preaching.  They  were 
neither  so  sent,  nor  was  their  mission  so  immediately  to  preach". 


LOOKING  BACKWARD  —  AND  FORWARD  J  I  5 

zation,  he  ought  on  his  return  to  Cape  Colony  to  have 
joined  the  Dutch  Reformed  Church.  What  this  Khoi^ 
Khoin  actually  did  was  to  don  his  cloak  of  skins,  enhance 
the  effect  of  his  decollete  costume  with  a  cravat  and  sword 
and  go  back  to  barbarism.  It  was  unregenerated  human 
nature's  reversion  to  type,  to  its  animal  inheritance  from 
the  brute.  Natural  law  dominated,  because  spiritual  life 
had  not  been  implanted. 

Hard  facts  and  harsh  experiences  broke  down  the 
theory  centuries  ago,  and  will  shatter  it  so  long  as 
human  nature,  barbaric  or  civilized,  pagan  or  Christian, 
remains  the  same.  The  hypothesis  fails  on  every  side. 
It  fails  on  this  side;  for  where  are  the  lovers  of  sweet- 
ness and  light,  of  savage  souls,  who  have  taken  the  plow 
and  press  to  pagan  Africa  before  Christian  missionaries 
entered?  It  fails  on  that  side;  for  three  hundred  thou- 
sand pagan  Zulu,  though  in  touch  with  civilization  for 
fifty  years,  are  yet  without  furniture  of  any  kind, 
whereas  the  Christian  Zulu,  as  at  Edendale,  live  like 
Europeans  in  houses  with  furniture  and  gardens,  and 
have  built  a  school  and  a  stone  church.  The  theory 
refuses  to  work  at  the  European  end,  because  mere  cul- 
ture is  not  a  moral  force.  It  declines  to  act  at  the  Afri- 
can end,  because  aversion  to  the  activities  essential  to 
progress  inheres  in  paganism.  Christian  missions  must 
civilize  African  peoples  by  bringing  man  after  man  into 
personal  fellowship  with  God  in  Christ.  As  Christian 
belief  and  conduct,  with  their  moral  principles  and  reli- 
gious practices,  change  the  character  and  life  of  the 
African,  he  will  crave  civilization  and  its  resources. 

This  is  not  theory.  It  is  fact.  Lindley  has  quaintly 
revealed  the  process  and  the  psychology.  Among  the 
Zulu  the  first  evidence  of  coming  to  the  Christ  is  a  sense 
of   their   nakedness.     A   convert   obtains   a  calico  shirt. 


7l6  THE  EXPANSION  OF  MISSIONS 

Next  day  he  purchases  duck  pantaloons.  He  could  not 
take  comfort  from  that  shirt  unless  he  clad  his  legs. 
The  third  day  he  buys  a  three-legged  milking  stool,  for 
he  must  not  sit  on  the  ground  and  soil  his  trousers! 
When  that  man  wears  that  shirt  and  pair  of  pantaloons 
and  sits  on  that  stool  nine  inches  high,  —  "he  is  nine 
thousand  miles  above  the  heathen  round  him". 

Frere,  whose  experience  of  native  races  in  India  and 
South  Africa  still  stands  unsurpassed,  long  ago  uttered 
the  ultimate  verdict  on  the  relations  between  civilization 
and  Christianity  as  evangelists.  This  civilian  wrote: 
Civilization  can  not  precede  Christianity;  the  only  suc- 
cessful way  is  to  teach  the  gospel. 

(6).  Peace  is  an  element  of  Christianity  and  civiliza- 
tion. Do  missions  and  missionaries  in  Africa  promote 
peace? 

In  Egypt  the  American  mission,  according  to  Schwein- 
furth  the  explorer  and  scientist,  "has  done  an  enor- 
mous amount  of  good".  Gordon  in  Sfidan  maintained 
that  there  could  be  no  permanent  amelioration  in  its  con- 
dition, unless  Christian  missions  were  planted  there. 
Schnitzer  (Emin  Pasha)  requested  missionaries  for  the 
Equatoria  Provinces,  and  would  have  paid  their  expenses 
for  the  first  five  years,  if  he  had  obtained  them.  In  Ny- 
asaland  it  is  the  testimony  of  O'Neill,  once  a  British  con- 
sul at  Mozambique,  that  "his  experience  of  ten  years  in 
Africa  had  convinced  him  that  mission^work  was  one  of 
the  most  powerful  and  successful  instruments  for  the 
pacification  of  the  country  and  the  suppression  of  the 
slave-trade".  Lugard  afterward  expressed  himself  to 
the  same  effect,  saying:  "If  we  wish  to  benefit  Africa, 
the  first  step  is  to  introduce  law  and  order.  The  estab- 
lishment of  each  mission-station  is  singularly  productive 
of  this  result.      At  Blantyre  the  Ngoni  raids  were  turned 


LOOKING  BACKWARD  —  AND  FORWARD  /I/ 

aside  at  the  earnest  mediation  of  Mr  Scott.  At  Bandawe 
the  Tonga  have  for  years  been  free  from  the  same  ene- 
mies, solely  on  account  of  Doctor  Laws'  influence  and 
the  promise  won  from  Mombera".  Thomson  still  more 
emphatically  wrote:  "Where  international  effort  has 
failed,  an  unassuming  mission,  supported  only  by  a  small 
section  of  the  British  people,  has  been  quietly  and  unos- 
tentatiously but  most  successfully  realizing  the  program 
of  the  Brussels  conference  (1876).  I  refer  to  Living- 
stonia  Mission.  This  has  proved  itself  in  every  sense 
a  civilizing  center.  By  it  slavery  has  been  stopped, 
desolating  wars  put  an  end  to,  and  peace  and  security 
given  to  a  wide  area.  .  .  .  Worthy  also  of  all  praise 
are  the  efforts  of  the  London  Society  which  have  been 
so  signally  successful  on  Lake  Tanganika,  though  work- 
ing under  even  greater  difficulties  than  their  brethren  on 
Nyasa.  I  can  bear  testimony  from  personal  observation 
to  the  real,  solid,  civilizing  work  accomplished.  The 
missionaries  at  Ujiji  and  Mtowa  have  won  the  confidence 
of  the  natives.  With  these  missions  continuing  in  the 
liberal  spirit  in  which  they  commenced,  there  is  a  bound- 
less sphere  of  hope  and  promise  opened  for  the  natives 
of  East*Central  Africa".  Warren,  lately  governor  of 
Natal  and  special  commissioner  for  the  pacification  of 
Chwana  and  Zulu  districts,  declared  that  "  for  the  pres- 
ervation of  peace  between  colonists  and  natives  one 
missionary  is  worth  more  than  a  whole  battalion  of  sol- 
diers". Shenstone,  a  Natalese  secretary  of  native 
affairs,  attributed  the  unbroken  peace  of  thirty  years 
mainly  to  missionaries.  Mitchell,  governor  of  Natal  in 
1885,  said  publicly:  "The  shallow  criticism  which 
asserted  that  nothing  was  being  done  was  an  entire  mis- 
take. .  .  .  The  government  had  a  hearty  sympathy 
in  the  work  of  the  American  missionaries.      .     .     .     The 


71 8  THE  EXPANSION  OF  MISSIONS 

government  and  people   knew  full  well  that  their  work 
was  of  material  assistance  in  enabling  the  government  to 
rule    the    natives    successfully".      Maitland,    when  gov- 
ernor of  Cape  Colony  (1844=47),  had  told  Grout  that  he 
relied  more  upon  the  labors  of  missionaries  than  on  the 
rifles    of    soldiers   to   keep   savages   quiet.       Grout,    an 
American  Congregationalist  among  the  Zulu,  was  return- 
ing  home,    his    society    having    decided    to    withdraw. 
Maitland  sent  him  back,  and  ensured  his  support.     The 
society  held  on.      Grout  toiled  on,  and  in  1865  could  say 
that  the  success  was  a  hundredfold   more  than  he  had 
ever  dreamed  of.      From  West  Africa,  where  an  Ameri- 
can   missionary   trained    the    peaceable    Abeokutans    to 
withstand  warlike  Dahome,  comes  testimony  of  the  same 
tenor  as   to   the   condition   of   Sierra  Leone.     A  parlia- 
mentary committee   (1842)  averred  that  "to  the  invalu- 
able  exertions   of  the   Church   Missionary  Society  more 
especially,  as   also   to   a  considerable   extent  —  as  in  all 
our  African  settlements  —  to  the  Wesleyan  body  the  high- 
est praise  is  due.     By  their  efforts  nearly  one  fifth  of  the 
population,    a  most   unusually    high   proportion   in    any 
country,  is  at  school;  and  the  effects  are  visible  in  con- 
siderable intellectual,  moral  and  religious  improvement". 
In    French    North  Africa  the    Lavigeriean    missions,   if 
we  may  believe   Sharp,  have  done  great  good  to  "gen- 
eral  health,  individual  physical  well-being  and  the  com- 
munal   weal",    and    direct    their    most    notable    efforts 
against  slaving.      At  Zanzibar  the  recent  emancipation 
of  two   hundred   thousand  slaves  is  chiefly   due   to   the 
bishop  and  staff  of  Universities'  Mission. 

Madagascar  presents  material  and  social  results  no 
less  remarkable,  probably  more  significant,  than  these 
victories  of  peace  won  by  African  missions.  Between 
1862  and  1882  no  nation,  except  Japan,  made  such  prog- 


LOOKING  BACKWARD  —  AND  FORWARD  719 

ress  in  civilization  and  showed  such  vigor  of  develop- 
ment as  the  Hova  state.  After  it  opened  its  doors  to 
Christianity  again,  commerce  increased  steadily,  the  col- 
lection and  cultivation  of  valuable  products  received  a 
stimulus,  and  the  demand  for  calicoes,  cloths,  hardware 
and  prints  of  foreign  manufacture  increased  constantly. 
The  repeal  of  the  law,  closely  connected  with  idolatry, 
that  forbade  the  erection  of  any  brick  or  stone  structure 
in  Tananarivo,  gave  so  great  an  impetus  to  building  that 
the  capital  has  been  quite  rebuilt.  Hundreds  of  hand- 
some and  substantial  houses,  most  of  them  European  in 
architecture,  have  replaced  rush  or  timber  with  stone  or 
sun=dried  brick.  Near  the  spot  where  the  early  martyrs 
died  for  Christ  stands  a  fine  stone  church  with  beautiful 
towers.  The  erection  of  four  memorial  churches  trained 
a  guild  of  skilled  artizans,  and  these  builders,  carpen- 
ters, glaziers,  stone=masons  and  tilers  carried  the  new 
architecture  beyond  the  metropolis.  In  society  the 
Christian  spirit  through  its  kindliness  and  mercy  largely 
effected  the  abolition  of  the  cruel  customs  and  laws  in- 
herited by  the  pagan  state.  Phelps,  the  author  of  The 
Island  of  Madagascar^  quotes  the  British  envoy  to  Ranav- 
alona  III  in  1882  as  publicly  expressing  surprise  "to 
find  what  manner  of  people  the  Malagasi  were.  He 
found  Tananarivo  a  really  splendid  city  with  magnificent 
public  buildings.  The  house  he  lodged  at  was  as  good 
as  any  in  London.  The  prime  minister,  almost  the 
astutest,  cleverest,  most  intelligent  man  he  had  ever 
met,  occupied  a  splendid  official  residence".  Cousins 
maintains  that  the  first  men  in  Madagascar  are  the 
graduates  of  the  Congregational  missions  and  schools. 
Exception  will  be  taken  to  this  as  the  biased  allegation 
of  a  "mere"  missionary,  but  it  receives  confirmation 
from   a   military   man.      Phelps   came   to  the  conclusion 


720  THE  EXPANSION  OF  MISSIONS 

that  "Madagascar  has  passed  from  pagan  barbarism  to 
Christian  civilization,  in  which  it  has  taken  a  stand 
among  Christian  nations,  chiefly  through  missionary 
agency". 

II 

Ethical  and  Spiritual  Results 

Social  effects  flow  partly  from  moral  and  religious 
forces.  They  lead  naturally  to  the  ethical  and  spiritual 
successes  won  by  missionary  Christianity  among  African 
peoples.  Such  results  are  not  to  be  judged  by  imposing 
tables  of  statistics,  though  there  are  enough  of  these  for 
Africa,  for  Madagascar  and  for  the  Negro  population  of 
the  Americas,  but  by  the  changed  lives  and  Christian 
spirit  of  the  converts  from  Islam  and  from  paganism. 

Communicants  constitute  the  most  concentrated  basis 
for  estimating  the  numerical  success  of  missions,  and 
furnish  a  crucial  test  of  their  spiritual  influence.  We  be- 
gin our  survey  with  native  communicants,  passing  to  the 
adherents,  the  force,  the  plant  and  the  ultimate  result*. 

(i)  Upon  comparative  study  of  such  sources  as  Bain- 
bridge;  Bliss;  Grundemann;  Lowrie;  missionary  cyclo- 
pedias, handbooks  and  reports ;  Missiones  CatJiolicce;  New- 
comb  and  Vahl,  it  appears  as  if  the  grand  total  of  Protes- 
tant native  communicants  in  Africa  and  Madagascar  (ex- 
clusive of  adherents,  Ethiopic  and  Koptic  Christians  and 
European^descended  Africans)  can  not  to-day  be  less  than 
two  hundred  and  fifty  thousand  souls,  while  the  number  of 
Roman   converts   from   Islam   and   paganism    (including 

*  The  statistics  investigated  in  the  score  of  paragraphs  following  should  be 
compared  with  the  figures  in  the  statistical  summaries  and  tables  of  the  appen- 
dices. Though  the  most  recent  of  the  statistics  analyzed  here  are  quite  ten  years 
old.  comparison  with  those  in  an  appendix  may  serve  the  student,  as  indicating 
the  gains  and  losses  of  a  decade  and  thus  furnishing  data  for  judgment  as  to  the 
future. 


LOOKING  BACKWARD  —  AND  FORWARD  J2  I 

adherents  and  church^^members)  must  number  at  least 
three  hundred  thousand.  Possibly  the  native  Protestant 
communicants  number  twenty^five  thousand  more,  the 
Roman  "population"  one  hundred  thousand  more. 
Protestant  missions  distinguish  between  adherents  and 
communicants,  and  regard  as  a  convert  only  "one  who 
gives  credible  evidence  of  personal  renunciation  of  the 
past  and  of  reception  of  the  grace  of  God  through  Christ 
as  Savior" ;  Rome  classes  adherents  and  communicants 
together  as  Catholic  "population",  and  "the  sacramen- 
tarian  view  that  all  baptized  persons  are  Christians  is  the 
basis  of  all  statistics  of  converts".  If  it  be  deemed  ad- 
visable to  attempt  to  compare  the  numerical  successes  of 
Latin  and  Teutonic  Christianity  in  African  missions,  the 
bases  must  be  either  adherents  or  communicants.  On 
the  basis  of  native  adherents  the  Protestant  communion 
can  boast  eight  hundred  thousand,  possibly  one  million, 
Africans  and  Malagasi  within  its  influence;  the  Roman 
church  four  hundred  thousand  at  most.  On  the  basis  of 
communicants,  the  Latin  communion  must  deduct  thou- 
sands upon  thousands  of  children  from  its  roll  of  adher- 
ents before  we  can  approximate  its  true  communicants; 
but  even  if  we  estimate  the  adult  membership  in  full  and 
regular  standing  belonging  to  Teutonic  Christianity  in 
Africa  as  only  two  hundred  and  fifty  thousand,  this  ex- 
ceeds that  of  Rome.  The  Catholic  —  despite  the  grand 
and  imposing  organization  of  his  church;  the  great  ad- 
vantage of  his  African  missions  having  begun  two  and  a 
half  centuries  before  those  of  Protestantism  effected  a 
permanent  beginning;  the  numerical  superiority  of  the 
Latin  rite;  and  the  rapid  method  of  receiving  larger 
numbers  into  communion  —  is  in  missions  among  African 
peoples  (possibly  excepting  Algerians  and  Egyptians) 
behind  the  Protestant.      Even  on  the  low  plane  of  mere 


722  THE  EXPANSION  OF  MISSIONS 

numbers  papal  success  is  inferior  to  that  of  evangelical 
Christianity.  Together  these  two  branches  of  the  church 
catholic,  in  Africa  and  Madagascar,  have,  according 
to  our  lesser  figures,  five  hundred  thousand  communi- 
cants, and,  in  addition,  influence  one  million  adherents*. 
The  results  of  Protestant  missions  since  1795,  even  nu- 
merically, surpass  all  that  Coke,  Johnson  or  Moffat 
dreamed.  The  religious  future  of  Africa  falls  to  the 
evangelical  church. 

This  appears  from  the  figures  for  1852,  1882,  1886 
and  1898.  Newcomb  in  1852  reported  twenty^seven  thou- 
sand, two  hundred  and  forty-one  communicants.  Bain- 
bridge  thirty  years  later  numbered  one  hundred  and 
forty  thousand,  a  gain  of  ninety  thousand,  seven  hundred 
and  eighty^three  or  one  hundred  and  eighty=four/^r  cent. 
since  1868.  Two  thirds,  possibly  four  fifths  of  the 
growth  1868=82  occurred  in  Madagascar.  Here  in  1896 
the  London  Society  alone  had  sixty^two  thousand,  seven 
hundred  and  forty^nine  adult  Malagasi  communicants, 
the  Lutherans  nearly  forty  thousand,  and  the  Society  of 
Friends  nearly  four  thousand.  In  1886  Grundemann 
reckoned  African  communicants  as  one  hundred  and  sixty 
thousand,  an  increase  of  twenty  thousand  or  fourteen /^r 
cent,  since  1882.  In  1898  the  native  Protestant  communi- 
cants apparently  number  two  hundred  and  fifty  thousand, 
a  growth  of  ninety  thousand  or  fifty*six/<?r<r^;2/.  Oppel  in 
1887  claimed  that  since  1800  Christianity  has  each  year 
gained  ten  thousand  adherents.  The  Newcomb,  Lowrie, 
Bainbridge  and  Grundemann  statistics,  on  account  of 
incomplete   returns,  err  on   the  side  of   understatement. 

*In  1898  Merensky  stated  that  "omitting  Madagascar,  seven  hundred  and 
fiftv  thousand  Negroes  are  connected  with  Christian  churches  and  one  hundred 
and  forty  thousand  Negro  children  are  in  Christian  schools".  His  numbers, 
though  hardly  permitting  comparison  with  those  above,  seem  to  substantiate 
them  as  accurate  or,  if  inaccurate,  as  erring  by  understatement.  In  Cape  Colony 
alone,  he  adds,  Protestant  missions  have  hve  hundred  and  thirty  thousand 
native  converts,  whereas  Rome  has  but  three  thousand  at  most. 


LOOKING  BACKWARD  —  AND  FORWARD  723 

The  force  consists  of  over  three  hundred  agencies  and 
of  fifteen  thousand  workers.  The  former  constitute  the 
bureau  of  military  affairs  in  the  administration  of  the 
church  militant.  The  latter  compose  the  troops  in  the 
field.  Both  seemingly  large  totals  require  analysis  and 
explanation,  if  they  are  not  to  be  misunderstood  and 
thus  work  injury  to  the  cause  of  African  evangelization. 

The  Protestant  organizations  hail  from  America,  the 
Antilles,  Britain,  Canada,  Dutch  Guiana  (or  Surinam), 
Egypt,  Finland,  France,  Germany,  Holland,  Madagas- 
car, Norway,  South  Africa,  Sweden,  Switzerland  and 
West  Africa.  The  Anglican  communion  is  represented 
among  Africans  by  more  organizations  than  is  any  other 
Protestant  body,  but  Presbyterianism  pushes  it  hard. 
Next  come  Lutheran,  Methodist,  Baptist  and  Congrega- 
tional societies. 

Not  all  of  these  societies  are  directly  evangelistic. 
Not  all  work  for  Africa  alone.  But  in  one  way  or  an- 
other, directly  or  indirectly,  in  larger  or  less  degree  all 
exert  themselves  in  behalf  of  the  African  at  home  or 
afar.  Some  send  missionaries  to  preach  Christ.  Some 
are  partly  humanitarian,  partly  spiritual.  As  auxiliaries 
to  evangelization  the  strictly  missionary  societies  of 
Protestantism  have  associations  for  free  distribution  of 
the  Scriptures  and  others  for  translating  religious  litera- 
ture; international  unions  of  missionaries;  associations 
for  planting  Sabbath=schools  abroad;  alliances  of  theo- 
logical schools  and  divinity  students  to  promote  mis- 
sions; world-wide  leagues  of  young  people  in  every 
branch  of  the  Protestant  church;  Young  Men's  and 
Young  Women's  Christian  Associations;  and  the  volun- 
teering of  students  throughout  America  and  Europe  for 
service  as  missionaries.  Some  organizations  send  Chris- 
tian literature  and  the  Scriptures.      Some  aid  mission^soci- 


724  THE  EXPANSION  OF  MISSIONS 

eties  proper.  Some  simply  educate,  training  either 
missionaries  or  proselytes.  Some  devote  themselves  to 
industrial  missions  or  to  medical  missions  or  to  secular 
adjuncts  of  African  missions.  Some  work  in  Africa; 
others  among  the  colored  people  of  the  United  States; 
still  others  amidst  the  Negro  populations  of  the  West 
Indies.  Some  toil  both  in  Africa  and  the  Antilles,  in- 
cluding South  America;  others  in  Africa  and  the  Ameri- 
can commonwealth;  yet  others  in  the  United  States  and 
the  West  Indies.  A  few  have  their  headquarters  in  the 
Antilles;  a  few  more  in  Africa  itself;  many  in  America; 
the  great  majority  in  Europe  and  especially  in  Britain. 
Most  are  men's  organizations,  but  not  a  few  are  women's 
and  several  are  children's. 

These  agencies  are  of  every  church  and  of  no  church. 
A  number  are  Catholic,  but  far  the  greater  part  are 
Protestant.  Thirty  represent  Rome  and  continue  her 
Franciscan  and  Jesuit  tendencies.  She  also  has  diocesan 
hierarchies  of  secular  clergy  in  French,  Portuguese  and 
Spanish  Africa,  in  the  Antilles  and  in  America.  The 
remaining  organizations  belong  to  Protestantism,  and 
express  its  Anglican,  Baptist,  Congregational,  Lutheran, 
Methodist,  Presbyterian  and  undenominational  creeds 
and  polities.  They  also  represent  interdenominational 
federation,  undenominational  Protestantism  and  inde- 
pendent Protestants.  These  denominational  distinctions 
rank  among  the  efficient  agents  that  have  caused  Prot- 
estantism in  one  hundred  years  to  outstrip  the  Roman 
rival  who  in  Africa  had  a  start  of  centuries.  Though  in 
a  few  instances  sectarianism,  the  illegitimate  issue  of 
denominational  principles,  has  worked  mischief,  the  prev- 
alence of  the  evil  has  been  grossly  exaggerated.  On 
the  field,  face  to  face  with  such  common  foes  as  Islam, 
paganism  and  savagery,  the  divisions  of  reformed  Chris- 


LOOKING  BACKWARD  —  AND  FORWARD  725 

tianity  are  not  marked.  All  the  societies  rest  on  the 
New  Testament,  and  almost  all  work  hand  in  hand. 
Protestant  denominationalism  has  enhanced  the  holy 
emulousness  of  Christian  brethren;  provoked  them  to  a 
blessed  rivalry  in  good  works;  and  enabled  Protestant 
missionary  societies  to  effect  a  hundredfold  more  for 
Africa  and  its  peoples  than  could  have  been  accom- 
plished by  a  vast  Protestant  church  enjoying  formal  and 
organic  unity  and  possessing  a  single  organization  for 
missions  that  should  duplicate  Rome's  Propaganda. 
When  Protestant  communions  federate,  centralization 
will  advance  the  evangelization  of  Africa  but  only  as  it 
stimulates  each  mission-society's  independent  initiative 
and  strengthens  its  efforts. 

Representatives  of  these  societies  work  in  Africa, 
America,  the  Antilles,  or  Madagascar;  but  statistics  of 
the  field'force  can  be  obtained  only  for  Africa  (including 
the  isles).  These  agents  comprise  men  and  women;  the 
married  and  the  unmarried ;  members  of  the  black,  the 
brown,  the  copper=colored  and  the  white  races;  foreign- 
ers and  natives;  laymen  and  priests;  the  old  and  the 
young;  rich  and  poor;  evangelists,  educators,  doctors, 
artizans  and  agriculturists;  in  short,  Christian  workers 
from  every  branch  of  Latin  and  Teutonic  Christendom, 
from  every  class  of  society,  from  every  condition  of  life. 
A  large  majority,  in  the  judgment  of  The  Spectator^  a 
non-religious  journal,  are  by  inner  disposition  qualified 
for  their  duties.  "Some  are  unfit;  one  or  two  in  a  thou- 
sand hopelessly  unfit  —  bad  persons;  a  majority  well 
qualified  in  extremely  varied  ways  for  the  burdensome 
duty.  Many  are  teachers;  many,  preachers;  many,  like 
Moffat,  born  rulers  of  men.  In  all  but  a  very  few  there 
is  one  quality  rare  in  any  other  profession:  absolute  de- 
votion to  the  work.      If  they  can  do  it,  living  as  quiet, 


726  THE  EXPANSION  OF  MISSIONS 

hard=working  pastors  in  the  tropics,  they  do  it  so.  If  it 
require  excessive  toil,  abstinence  from  all  that  is  pleasant, 
incessant  facing  of  physical  danger,  including  moral  cer- 
tainty of  death  from  torture  —  they  accept  those  condi- 
tions, not  boasting,  not  murmuring,  as  parts  of  the  bur- 
den their  consciences  have  placed  on  their  necks.  .  .  . 
The  majority  are  not  called  on  for  his  sacrifices,  but 
everywhere  they  do  their  work,  setting  up  an  ideal 
which  raises  even  heathenism,  establishing  Christian 
colonies,  teaching  native  teachers  —  often  in  Africa  hor- 
rible failures  but  often  also  the  salt  of  entire  districts  — 
and  everywhere  spreading  among  barbarians  the  first 
ideas  of  a  nobler  and  loftier  life.  We  say  distinctly,  as 
the  result  of  a  life's  experience,  that  this  much  is  suc- 
cessfully done,  and  done  frequently  by  men  whom  the 
world  would  account  underbred.  .  .  .  The  profes- 
sion conquers  all,  producing  a  horror.  ...  of  ceas- 
ing from  direct  labor,  'going  back  from  the  plow'.  How 
it  is  possible  for  Christians  to  condemn  such  a  profession 
with  such  results  we  can  no  more  conceive  than  we  can 
conceive  how  a  Christian  church  can  be  fully  alive  yet 
never  wish  to  proselytise." 

Dr  E.  M.  Bliss  in  1891  enumerated  the  Protestant  mis- 
sion-force on  the  African  continent  and  in  the  African 
archipelagoes  as  eleven  thousand,  nine  hundred  and  three 
persons.  In  the  Antilles,  according  to  the  same  authority, 
who,  however,  was  unable  to  present  statistics  of  missions 
among  the  Negroes  of  South  America  or  the  United 
States,  the  Protestant  mission^force  numbered  two  thou- 
sand, two  hundred  and  seventy=nine.  Both  sets  of 
figures  were  confessedly  incomplete,  because  some  soci- 
eties—  notoriously  one  for  the  propagation  of  the 
gospel  —  did  not  dissever  their  statistics  for  Africa  from 
those  for  other  countries  and  thus  rendered  it  impossible 


LOOKING  BACKWARD  —  AND  FORWARD  727 

to  state  the  numerical  strength  of  their  African  and  their 
Antillean  field-forces.  These  are  by  no  means  slight. 
Accordingly  the  Bliss  census,  by  no  fault  of  its  own,  fell 
below  the  actual  numbers.  The  size  of  the  Protestant 
force  engaged  in  missions  among  the  Negro  population 
of  the  United  States  can  only  be  inferred  from  such 
facts  as  these:  The  American  Missionary  Association 
alone  had  four  hundred  and  eleven  agents,  and  since 
1846  has  had  over  three  thousand,  five  hundred  women 
as  teachers  in  its  Negro  schools. 

Analysis  of  the  Bliss  statistics  for  Protestantism  yields 
the  following  results:  Male  white  missionaries  in  Africa 
numbered  eight  hundred  and  eighty^one ;  female  mission- 
aries, three  hundred  and  eighty^seven,  of  whom  one  hun- 
dred and  fifty-three  were  single.  In  all,  there  were 
eleven  hundred  and  sixty-eight  American  or  European 
missionaries  on  the  African  continent.  Only  one  hun- 
dred and  seventy  of  the  men  were  laymen,  six  hundred 
and  eleven  being  ordained  clergy.  In  1895  Doctor  D. 
L.  Leonard  stated  that  in  Africa  exclusive  of  Madagas- 
car there  were  eighteen  hundred  American  and  European 
missionaries,  over  seven  hundred  of  them  ordained.  If 
the  difference  of  over  six  hundred  between  Doctors 
Bliss  and  Leonard  be  not  due  merely  to  greater  com- 
pleteness in  the  African  statistics  of  the  latter,  perhaps 
it  represents  a  great  gain  in  the  brief  space  of  five  years. 

The  native  workers  in  Africa  numbered  five  thousand, 
one  hundred  in  1891.  Two  hundred  and  nine  constituted 
an  ordained  clergy;  six  hundred  and  sixty^five  a  battalion 
of  teachers;  and  four  thousand,  two  hundred  and»twenty- 
six  the  heavy  brigade  of  other  workers.  Together  the 
African  force  of  foreign  and  native  mission=agents  con- 
sisted of  six  thousand,  two  hundred  and  sixty-eight  men 
and  women. 


728  THE  EXPANSION  OF  MISSIONS 

The  figures  (1891)  for  Madagascar  were  surprising. 
The  European  missionaries  numbered  only  one  hundred 
and  ten,  but  the  native  force  amounted  to  five  thousand, 
five  hundred  and  twenty-five.  The  foreign  force  was 
less  than  one  tenth  of  that  in  Africa  and  its  minor 
islands;  the  Malagasi  auxiliaries  outnumbered  their 
African  brethren  by  four  hundred  and  twenty*five. 
Again,  the  European  staff  in  Madagascar  was  less  than 
one  fiftieth  of  the  number  of  native  workers  there.  The 
Europeans  comprised  sixty^one  men  and  forty=nine 
women.  Only  four  of  the  former  were  laymen,  only 
three  of  the  latter  were  single  women.  The  native  staff 
included  eleven  hundred  and  sixty^six  ordained  ministers 
and  four  thousand,  three  hundred  and  fifty^nine  other 
workers,  but  specified  no  native  teachers.  The  foreign  and 
native  missionsagents  for  Madagascar  numbered  five  thou- 
sand, six  hundred  and  thirty^five.  Finally,  almost  half  of 
the  European  force  and  seven  ninths  of  the  native  work- 
ers owed  their  initiative  to  British  Congregationalism  and 
its  London  Society. 

The  Malagasi  statistics  for  1896  were  still  more  sur- 
prising. Christianity  reported  five  hundred  and  eighty* 
four  thousand,  six  hundred  and  thirty^two  adherents. 
One  hundred  and  thirty  thousand  were  Catholics;  four 
hundred  and  fifty^five  thousand,  Protestants.  One 
sixth  of  the  Madagascarenes  were  Christian.  The 
London  Society  had  sixty=two  thousand,  seven  hun- 
dred and  fortysnine  adult  communicants,  seventy^five 
thousand  scholars  and  two  hundred  and  eighty^nine 
thousand  adherents  in  addition  to  church^members.  Ten 
hundred  and  forty^eight  of  the  one  thousand,  three  hun- 
dred and  thirteen  native  Protestant  clergy  belonged  to 
this  Congregational  agency,  and  eighty-eight  thousand  of 


LOOKING  BACKWARD  —  AND  FORWARD  729 

the  two  hundred  and  forty  thousand  dollars  contribut2d 
by  native  Christians  came  from  its  churches. 

Combination  of  the  African  and  the  Madagascarene 
statistics,  first  as  to  foreign  and  then  as  to  native  mis- 
sionaries, reveals  interesting  and  significant  points.  The 
AmericosEuropean  force  comprised  twelve  hundred  and 
seventy=eight  souls,  only  one  third  of  the  whole  being 
women,  only  one  third  of  the  men  being  unordained 
workers.  Their  Africo=Malagasi  assistants  amounted  to 
ten  thousand,  six  hundred  and  twenty-five  men  (and 
women?),  nine  tenths  of  whom  were  lay  helpers. 

These  comparisons  afford  discouragement  and  encour- 
agement. They  show  that  too  few  in  Christendom  re- 
gard evangelization  as  their  personal  affair,  and  that  the 
laity  are  especially  delinquent  in  volunteering.  Twelve 
or  eighteen  hundred  or  two  thousand  white  missionaries 
are  not  enough,  even  as  leaders,  for  the  Christianization 
of  one  hundred  and  twenty-five  million  pagans  and  forty 
million  Muhammadans.  But  the  statistics  also  show 
that  Protestantism  is  moving  in  the  right  direction  for 
the  conversion  of  the  heathen  and  the  Islamite.  Since 
1854,  when  Newcomb  specified  the  native  workers  as 
numbering  one  hundred  and  twelve,  Protestant  missions 
have  multiplied  this  force  a  hundredfold.  Teutonic 
Christianity  has  also  strengthened  its  missions  immeasur- 
ably by  the  enlistment  of  women.  In  1854  Newcomb 
reported  but  forty^four  women  as  working  among  Afri- 
can missions,  whereas  Bliss  in  1891  could  enumerate 
four  hundred  and  thirty=six  female  missionaries.  A 
force  that  multiplies  itself  by  ten  in  thirty-seven  years  is 
a  mighty  power,  and  is  destined  to  exert  unimaginable 
influence  in  the  twentieth  century.  But  our  admiration 
for  the  unmarried  woman-missionary  of  to-day  and  to- 


730  THE  EXPANSION  OF  MISSIONS 

morrow  need  not  blind  us  to  the  worth  of  the  missionary's 
wife,  for  it  is  the  Mary  Moffats  of  yesterday  who  helped 
to  make  possible  the  African  apostolate  of  single  women. 

The  medical  missionaries  have  increased  from  three 
to  fiftysthree*. 

Race  gifts  and  aptitudes  reveal  themselves  as  clearly 
in  missions  as  in  secular  enterprises.  Scotch  mission- 
aries in  Africa  deserve  the  encomium  pronounced  by 
Shaftesbury  on  American  missionaries  in  Turkey.  They 
are  a  marvelous  compound  of  sanctity  and  sense.  They 
excel  in  their  sense  of  the  situation,  mastery  of  circum- 
stances, plasticity  and  versatility.  Second  only  to  the 
canny,  spiritual  Scot,  if  indeeed  second  to  any,  come 
the  Americans.  The  English  missionary  when  unhurt  by 
churchliness  and  conceit  is  steadfast  and  sweet,  slow  but 
sure,  the  right  ruler  for  native  races.  The  Dutch,  the 
German,  the  Scandinavians  are  of  more  docile  spirit,  but 
injured  sometimes  by  dogma  or  ritualism,  sometimes  by 
rationalism,  and  more  liable,  perhaps,  to  fall  into  ruts. 

The  African  mission^plant  of  Protestants  comprises 
church^edifices,  hospitals,  schools,  stations  and  a  score 
of  other  material  appliances  that  defy  classification  and 
naming.  Newcomb  (1854)  reported  ninety^seven 
churches,  two  hundred  and  forty=five  schools  and  two 
hundred  and  thirty^six  stations;  Bliss  (1891)  enumerated 
seven  hundred  and  eight  churches,  seventeen  hundred 
and  fiftysfour  schools  and  twenty^six  hundred  and  two 
stations.  The  churches  and  the  schools  both  multiplied 
themselves  by  seven,  the  stations  by  ten.  In  1854  the 
scholars  numbered  thirty-one  thousand,  five  hundred  and 
forty=seven;  in  1891,  one  hundred  and  ninety  thousand, 
an  increase  of  sixfold.      The  Bliss  statistics  discriminate, 

*The  Medical  Missionary  Record  in  April,  1897,  credited  four  iemale  and 
forty  male  medical  missionaries  to  "Africa",  four  medical  men  to  Egypt  and  five 
to  Madagascar. 


LOOKING  BACKWARD  —  AND  FORWARD    73  I 

as  those  of  Newcomb  did  not,  between  the  common  and 
the  higher  school,  between  the  week=day  and  the  Sunday 
student,  and  are  therefore  correspondingly  valuable. 
Bliss  enumerated  twenty=four  schools  for  higher  educa- 
tion, and  seventeen  hundred  and  thirty  primary  schools, 
but  did  not  specify  the  number  of  Sabbath^schools. 
Africa  had  twenty=two  of  the  secondary  institutions, 
Madagascar  eight  hundred  and  ninety-one  of  the  common 
schools.  The  Africans  receiving  higher  education  num- 
bered a  thousand,  the  Malagasi  five  hundred.  Thirty 
thousand  Africans,  forty-five  hundred  Madagascarenes 
attended  the  Sabbath^school;  but  a  hundred  thousand 
Malagasi,  only  fiftysthree  thousand  Africans,  the  com- 
mon school.  Fifty^nine  thousand  Malagasi,  an  army 
exceeding  the  African  pupils  of  primary  grade  by  six 
thousand,  were  enrolled  in  the  eight  hundred  and  sixty 
common  schools  of  the  London  Society. 

In  1891  the  native  contributions  amounted  to  $184,- 
050,  but  half  of  the  societies  failed  to  report  as  to  this 
item.  In  1886  Rome's  Propaganda  had  received  only 
$7,000  from  Africa. 

From  Protestant  we  pass  to  Roman  statistics.  In 
1886  Missiones  CatholiccE^  the  official  annual  of  papal 
missions  issued  by  Propaganda,  presented  the  following 
statement  for  Africa  and  all  adjacent  islands:  Adher- 
ents, two  hundred  and  ten  thousand;  chapels  and 
churches,  two  hundred;  elementary  schools,  six  hundred 
and  fifty-four;  European  missionaries,  four  hundred  and 
seventeen,  of  whom  two  hundred  and  twenty^three  were 
Jesuits;  native  missionaries,  none;  pupils,  no  statement. 
But  Catholic  societies  reported  two  hundred  and  sixty= 
eight  thousand,  seven  hundred  converts.  The  discrim- 
ination between  adherents  and  converts  and  the  discrep- 
ancy between   two   hundred   and   ten  thousand  and  two 


732  THE  EXPANSION  OF  MISSIONS 

hundred  and  sixty^eight  thousand  must  be  explained  by 
Roman  authorities.  In  1890  Propaganda  published  the 
following  official  figures  of  strictly  missionary  work  in 
Africa  and  Madagascar:  Native  Catholic  population, 
three  hundred  and  ninety-eight  thousand,  nine  hundred 
and  forty;  chapels  and  churches,  seven  hundred  and 
forty sfour;  educational  institutions,  six  hundred  and 
ninety;  priests,  seven  hundred  and  forty^five;  stations, 
two  hundred  and  ninety-two;  and  charitable  institu- 
tions, one  hundred  and  thirty^five.  No  statement  ap- 
peared as  to  native  missioners  or  the  number  of  pupils. 
It  is  noteworthy,  too,  that  Rome  does  not  bring  the 
opportunity  for  education  to  the  African. 

These  two  sets  of  statistics  are  almost  impracticable 
for  purposes  of  comparison;  but  if  we  could  assume  that 
such  terms  as  adherent,  convert,  population  express  the 
same  ideas  for  both  communions,  the  figures  would  appear 
to  convey  information.  They  would  seem  to  say  that 
in  five  years  the  native  population  adhering  to  papal 
missions  all  but  doubled;  that  the  chapels  and  churches 
nearly  quadrupled;  and  that  the  missioners  multiplied  by 
three  fourths.  Rome  recognized  the  crisis  in  African 
missions,  and  strained  every  nerve  for  the  conquest  of 
Africa.  Her  celibacy  and  obedience  may  be  as  evil  as 
Protestants  deem  them,  but  in  missions  they  work  wonders 
even  if  but  temporarily.  How  large  a  force  Rome  will 
hereafter  be  able  to  throw  into  the  conflict  for  a  continent 
can  not  be  stated  and  does  not  matter. 

Among  papal  missioners  in  Africa,  Belgians  and 
Frenchmen  stand  preeminent.  Xavier  of  Navarre  when 
seeking  assistants  used  to  say:  Da  mihi  Belgas;  nor 
have  they  lost  their  facile  genius.  But  the  Frank  bears 
the  palm.  His  passionate  patriotism  and  religious  zeal 
render  it  impossible  for  him  to  refrain  from  intrigues  for 


LOOKING  BACKWARD  —  AND  FORWARD  733 

la  belle  France  and  schemes  for  his  church ;  but  the 
cheeriness,  kindly  sympathy,  politeness  and  tact  of  the 
French  make  them  ideal  representatives  for  Rome. 

Roman  organizations  for  missions  in  Africa  are  en- 
tirely of  European  origin,  and  French  Catholics  do  more 
than  any  of  their  continental  brethren,  though  their  fel- 
lows in  the  faith  in  Germany  and  Italy,  Portugal  and 
Spain  are  not  wholly  inactive  for  Africa.  The  Roman 
church  in  America  accomplishes  next  to  nothing  for  the 
African  either  in  the  new  or  the  old  world,  for  its  home- 
missions  are  slight  and  without  effect,  while  of  its  foreign 
missions  Cardinal  Vaughan  of  England  said  on  January 
3rd,  1893,  to  the  American  college  at  Rome:  "Catho- 
lics of  America  have  not  yet  done  all  they  ought  to  do 
for  the  faith.  They  have  done  nothing  yet,  compared 
with  other  nations,  to  evangelize  the  earth.  If  they 
would  widen  their  Catholic  reputation,  let  them  send 
missionaries  to  convert  heathen  Africa".  In  1886  France 
furnished  two  thirds  of  the  funds  for  all  papal  missions, 
Germany  only  a  seventh  of  the  amount  contributed  by 
France,  and  tiny  Belgium  a  thirteenth.  The  Catholics 
of  Italy,  Britain,  Holland  and  North  America  followed 
in  the  order  named  with  petty  and  swiftly  lessening  sums. 
Those,  for  instance,  of  the  United  States,  numbering  six 
million  communicants,  contributed  the  magnificent 
amount  of  $20,000  for  all  missions  of  Propaganda.  In 
1890  France  supported  nine  of  the  Roman  agencies 
working  in  Africa;  Germany  two,  Belgium,  Ireland, 
Italy,  Portugal  and  Spain  one  each;  and  the  interna- 
tional orders  four.  It  would  accordingly  seem  that  half 
of  the  effort  exerted  by  Rome  for  the  evangelization  of 
Africa  stands  indebted  for  men  and  money  to  French. 
Catholicism. 

Though   Roman  plans  for  the  conquest  of  Africa  are 


734  THE  EXPANSION  OF  MISSIONS 

sublime,  her  day  there  is  past.  This  appears  from  the 
contrast  between  certain  features  of  Protestant  and 
Roman  missions. 

Protestantism  in  1890  had  five  times  as  many  agencies 
as  Rome  for  African  evangelization;  nearly  twice  her 
white  missionaries  in  Africa  and  the  islands;  double  her 
number  of  native  adherents;  and  a  larger  total  of  adult 
native  communicants.  As  the  Roman  church  in  1854 
claimed  a  population  of  one  hundred  and  eighty-four 
million,  while  in  1880  Behm  and  Wagner  estimated  this 
as  two  hundred  and  sixteen  million  and  allowed  one  hun- 
dred and  thirty  million  to  Protestantism,  even  the  mere 
numerical  superiority  of  Protestantism  in  African  mis- 
sions is  remarkable.  In  1854,  according  to  Shea  the 
Catholic  scholar  of  America,  the  papal  population  of 
Africa  was  one  million.  In  1896  Professor  A.  H.  Keane 
estimated  it  as  but  one  million  two  hundred  thousand. 
A  church  that  gains  only  two  hundred  thousand  in  forty- 
two  years  can  never  hope  to  master  Africa.  The  Prot- 
estant populations  grew  in  the  same  period  from  less  than 
five  hundred  thousand  to  over  one  and  one  half  millions. 
Yet  this  phase  of  the  success  is  the  least  significant  one. 
The  nonsmaterial  factors  of  the  problem  constitute  its 
most  important  elements. 

Protestantism  develops  native  agency  to  the  utmost 
degree;  Rome  appears  to  distrust  it.  Latin  Christianity 
makes  no  mention  of  Africo^Malagasi  auxiliaries  to  its 
European  missioners;  Teutonic  Christianity  finds  its  ten 
thousand  native  assistants  to  be  among  African  and 
Malagasi  Protestants  what  the  Ten  Thousand  Immortals 
of  Xerxes  and  the  Ten  Thousand  Greeks  of  Xenophon 
were  to  their  fellow^soldiers.  The  loss  incurred  by 
Rome  in  its  Christian  endeavors  for  tropical  Africans  is 
incalculable. 


LOOKING  BACKWARD  —  AND  FORWARD  735 

Another  injury  inflicted  by  Propaganda  itself  upon 
papal  missions  is  the  absence  of  the  Bible  and  other  reli- 
gious literature  from  among  the  converts.  This  is  con- 
fessed by  her  own  missioners.  Bishop  Le  Roy  of  Kongo 
complained  that  "wherever  he  had  been,  he  had  met 
with  Protestants  of  all  nationalities  armed  with  those 
wonderful  instruments  of  propaganda  —  books.  We 
have  books,  too,  but  not  under  the  same  conditions. 
We  can  not  get  books  for  nothing.  Yet  that  is  just  what 
we  want.  We  want  a  missionary^press  like  theirs,  where 
we  could  produce  our  Bibles,  catechisms,  prayer-books, 
alphabets,  grammars,  sacred  histories,  dictionaries,  etc". 

On  this  contention  the  case  may  go  to  the  jury.  The 
Bible  alone,  minus  man,  has  repeatedly  shown  itself  to 
be  a  marvelous  missionary.  Rome,  until  she  put  a  ver- 
nacular version  into  the  hand  of  her  every  African  con- 
vert, must  fall  to  the  rear  of  Protestantism  more  and 
more.  On  the  other  hand,  to  give  the  Scriptures  to  the 
laity  is  to  remove  the  corner-stone  and  the  foundation 
from  beneath  her  system.  The  Ugandan  furnishes  an 
instance  of  this.  His  interest  in  the  Bible  is  intense. 
His  desire  to  possess  it  is  irresistible.  The  Catholic 
missioners  have  been  forced  to  translate.  He  compares 
their  work  with  the  Protestant  version.  He  finds  no 
Scriptural  authority  or  evidence  for  the  assumptions  and 
claims  of  the  Roman  system.  The  outcome  must  be  the 
loss  to  Rome  of  her  converts  in  Uganda.  This  experi- 
ence will  repeat  itself  in  varying  degree  and  kind  wher- 
ever in  Africa  papal  and  Protestant  missions  work  side 
by  side.  Rome  is  on  the  horns  of  a  dilemma.  Each 
hurts. 

A  third  disadvantage  under  which  Rome  labors  is 
celibacy.  The  unmarried  missionary,  like  the  soldier 
without  women,  possesses  superior  advantages  for  over- 


736  THE  EXPANSION  OF  MISSIONS 

running  a  country;  but  in  the  long  run,  when  it  must  be 
mastered    for    missionary=occupancy    and    held    perma- 
nently for  Christian   civilization,  the   celibate  must  yield 
to  the   husband  and   wife,  the   order  to  the  home.     The 
family  is  the  unit  of  society,  and  the  Christian  home  is  a 
missionary   whose   absence   from  the  African    missioners 
of  Rome  lames  her  march.      The  monk  and  the  nun,  the 
brotherhood  and  the  sisterhood,   especially  the    latter, 
will    long   enjoy   enlarging   usefulness   in   Africa  as  new 
fields  open.      Protestantism  as  well  as  Rome  needs  mis- 
sion^orders   into   which   its   unmarried   men   and  women 
might  be   organized.      The    Kaiserswerth    Deaconesses, 
the   Red   Cross   Association,    the   Young   Men's  and  the 
Young  Women's  Christian  Associations  point  to  paths  of 
African   service   for   single   women.       Through   such   or 
similar  organizations  their  work  as  pioneers,  as  humani- 
tarians, as  auxiliaries  can  be  made  even  more  effective 
for  Protestant  missions  than  it  now  is.      It  also  remains 
true  that  the  marriage  of  missionaries  before  a  period  of 
work    in   the   field   might  well    receive   more   regulation 
from  the  societies  than  is  at  present  general.      The  con- 
ditions and  circumstances  of  African  missions  are  excep- 
tional    and     should    subject    missionary    matrimony    to 
exceptional  treatment.      But  the  married  missionary  is  a 
sine  qua  non.      Two  Protestant  men  holding  a  lonely  post 
together,  two  Roman  women  at  a  single  station  reinforce 
each  other  by  mere  companionship;  but  a  wife  strength- 
ens the  husband,  the  husband  a  wife,  as  no  man  can  help 
the  man,  no  woman  the  woman.      Here  Rome  fails  her 
missioner.       Matrimony   and   parentage   involve    certain 
drawbacks,    as,    e.   g.,   increased  expense,  but  their  ad- 
vantages  outweigh   those   of  celibacy.      This  is  the  con- 
clusion of  a  century  of  African  experience. 

Comparison  in  Africa  between  Catholic  missioners  as 


LOOKING  BACKWARD  —  AND  FORWARD  737 

a  class  and  Protestant  missionaries  as  a  body  is  scarcely 
feasible.  What  might  hold  good  for  one  section  of  each 
or  in  one  quarter  of  the  continent  might  not  prove  true 
as  to  another.  Generalization  for  the  whole  field  and 
force  is  impracticable.  The  most  that  can  be  attempted 
is  the  statement  of  several  salient  contrasts. 

The  papal  missionary  is  a  cheap  man,  the  Protestant 
comparatively  expensive.  It  costs  more  to  produce  and 
sustain  the  latter,  but  the  enhanced  expense  is  recouped 
by  the  enlargement  of  efficiency.  The  Catholic  mis- 
sioner  as  a  rule  is  less  intelligent  and  practical,  more 
poorly  educated,  than  the  Protestant.  There  are  ex- 
ceptions, notably  among  the  French,  but,  taking  all  con- 
siderations into  account,  the  superiority  is  on  the  Prot- 
estant side. 

Sharp  reports  the  following  conversation  with  a 
Protestant  missionary  in  Algeria  as  to  the  difference  be- 
tween Lavigerie's  men  and  the  equally  indomitable  Prot- 
estants. "We",  the  missionary  is  quoted  as  saying, 
"lack  that  particular  quality  of  imagination  or  sympathy 
which  enables  some  missioners  literally  to  be  all  things  to 
all  men.  We  are,  broadly  speaking,  always  ourselves, 
always  English,  Scottish  or  American,  always  conscious 
of  our  Protestant  calling,  arrogance,  aloofness.  Natur- 
ally I  believe  that  in  the  long  run  our  compensating 
qualities  tell  dSiA  predo7ninate^  but  at  first  and  for  long  we 
are  handicapped.  The  White  Fathers  are  not  primarily 
French  [?]  or  Catholic  priests,  or  missioners  of  this  or 
that  lord  spiritual  or  temporal,  but  men  preoccupied  by 
burning  zeal  as  heralds  of  a  message  of  vital  importance 
—  a  message  independent  of  anything  save  its  immediacy 
and  paramount  value.  To  a  great  extent  this  magnifi- 
cent abnegation  and  discipline  are  due  to  Lavigerie,  who 
never  failed   to  impress  on   the  missioners  that  the  first 


738  THE  EXPANSION  OF  MISSIONS 

thing  was  in  all  reasonable  respects  to  conform  to  the 
manners,  customs  and  habits  of  the  Muslim  people 
among  whom  they  were  to  sojourn;  to  feel  with  them; 
see  with  their  eyes;  as  much  as  possible  judge  with  their 
minds.  To  this  end  he  made  the  Fathers  adopt  a  white 
robe  similar  to  that  worn  by  the  Arabs;  not  only  made 
them  speak  Arabic  fluently  and  be  familiar  with  the 
Quran  and  the  chief  writings  on  it,  but  insisted  on  ade- 
quate physical  training  in  horsemanship  and  all  kinds 
of  physical  exercise.  When  a  Father  goes  among 
Arabs,  he  is  in  a  way  already  one  with  them.  This  wins 
confidence  to  start  with.  When  he  expounds  the  Faith, 
he  lays  little  stress  on  anything  save  the  fundamental 
truths,  that  is,  as  he  considers  them.  Above  all,  in  what 
he  teaches,  and  ive^  concerning  the  oneness  of  God  — 
rather,  in  the  way  we  teach  that  living  doctrine  —  is  a 
difference  where  the  advantage  is  all  on  his  side.  The 
Arab  with  his  intense  faith  in  the  absolute  unity  of  Allah 
more  readily  follows  one  who  does  not  confuse  his  hearer 
with  different  arguments  regarding  the  trinity,  but  speaks 
clearly  and  logically  of  God,  Christ  and  the  virgin  — 
than  one  who  dwells  upon  a  mystery  altogether  beyond 
Muslim  comprehension  or  sympathy.  Moreover,  the 
priests  do  not  as  a  rule  say  much  against  Muhammad; 
they  accept  him  frankly  as  a  minor  prophet,  whose  faith 
became  perverted  in  his  lifetime,  and  whose  influence  has 
been  mainly  harmful"*. 

At  first  it  seems  as  if  these  comparisons  made  against 
all  Protestant  missionaries  throughout  Africa.  In  real- 
ity, however,  they  militate  only  against  those  in  French 
North  Africa;  apply  in  favor  of  Lavigerie's  men  alone; 
and  even  for  them  hold  true  but  temporarily.  Ameri- 
cans, Britons  and  Germans  are  not  so  lacking  in  adapt- 

*  Abridged,  condensed  and  italicised  by  the  present  writer  from  p.  226  of  The 
Atlantic  Monthly  for  August,  1894  (v.  74,  no.  442). 


LOOKING  BACKWARD  —  AND  FORWARD  739 

ability,  self-effacement  or  sense  as  the  broad  statement 
implied;  nor  is  it  the  case  for  Africa  at  large,  even  if  for 
Berber  Africa,  that  "the  greatest  work  is  being  achieved 
by  the  Roman  church  and,  in  particular,  by  the  institu- 
tions and  societies  inaugurated  and  the  specially  trained 
emissaries  sent  forth  by  Lavigerie". 

Wagner  the  tone-poet  affords  analogies  from  music 
that  illustrate  the  spiritual  contest  between  Protestant- 
ism and  Rome  in  African  missions.  He  often  introduces 
a  few  notes  from  a  leading  melody  as  prelude  and  predic- 
tion of  the  denouement  toward  which  destiny  is  leading 
the  action.  In  the  drama  of  Christian  evangelization, 
at  the  moments  when  ecclesiastical  empires  in  Africa 
were  rewarding  the  enterprise  of  Portugal  and  Rome, 
came  a  few  brief  notes  from  the  north,  the  south,  the 
west,  freighted  with  ominous  portent.  The  power  for 
whom  Providence  had  reserved  the  new  African  worlds 
of  which  the  Latin  church  and  the  Portuguese  state, 
sometimes  so  noble  in  aim,  always  so  mistaken  in 
method,  were  dreaming,  regardless  of  Giant  Pope, 
stretched  a  hand  from  her  Teutonic  home  and  touched 
the  mountains  of  Abyssinia,  the  mouths  of  old  Nile,  the 
southern  cape  and  the  western  shores.  This  contact  of 
Protestant  missions  with  Africa  was  but  momentary,  for 
the  Lutheran  in  Ethiopia,  the  "Moravian"  in  Egypt, 
Cape  Colony  and  the  Gold  Coast  and  the  Anglican  were 
then  unable  to  make  their  occupancy  effective.  Long 
years  had  to  pass  before  the  consequences  developed. 
But  these  were  the  eternal  years  of  God;  and  the  fateful 
notes  that  heralded  the  coming  of  Protestant  supremacy 
sounded  when  Heyling  translated  the  New  Testament 
into  Amharic  (1636);  when  Dutch  Presbyterianism  (1652) 
and  the  Huguenot  and  the  Waldensian  planted  them- 
selves at  the   Cape  of  Good  Hope  (1688);  when  Dober 


740  THE  EXPANSION  OF  MISSIONS 

and  Nitschmann  in  the  Antilles,  Hocker  in  Egypt,  Prot- 
ten  in  Guinea,  Richter  in  Algiers  and  Schmid  in  South 
Africa  represented  the  Unity  of  Brethren  (1732-83); 
and  when  Thompson  and  Quaque,  the  latter  a  Negro, 
inaugurated  Anglican  missions  in  Africa.  The  Roman 
propagandist  of  those  days,  had  he  had  ears  to  hear  and 
eyes  to  see,  would  have  felt  his  spirit  smitten  with  a  sense 
of  impending  doom,  as  is  the  heart  of  the  rapt  listener 
when  in  Lohengrin's  bridal  chamber  there  suddenly  steals 
upon  the  ear  the  sound  of  the  distant  Grail  motive.  Not 
for  the  knightserrant  of  Rome,  but  for  the  lowly-minded 
spiritual  Protestant,  was  the  African  quest  for  the  Holy 
Grail. 

This  brings  us  to  the  passage  from  the  wilderness  of 
statistics  to  the  promised  land,  the  spiritual  city  of  com- 
municants. The  Christian  character  and  career  of  the 
native  converts  are  the  Holy  Grail  of  African  missions. 
On  this  center  the  search  and  the  struggle  of  Christianity 
in  Africa.  The  question  as  to  the  African's  Christliness 
is  a  moot  controversy,  not  to  be  settled  by  allegation  on 
one  side  and  denial  from  the  other,  but  only  through 
hearing  the  testimony  of  both  sides  and  sifting  their 
evidence. 

(2)  Brown  states  that  in  Sierra  Leone  "the  manners 
of  the  bumptious  black  men  are  not  calculated  to  win  the 
affections  of  white  folk.  ...  All  of  them  treat  with 
supreme  contempt  the  unfortunate  white  man.  For  in 
Freetown  it  is  'white  niggahs  an'  black  gentlemen', 
and  the  former  fares  very  badly  if  he  treat  the  imperti- 
nence of  the  latter  as  it  deserves.  For  the  injured  man 
will  hale  the  white  before  a  black  justice,  and,  fortified 
with  a  score  of  voluble  witnesses,  lay  such  a  tale  before 
his  honor  that  nothing  save  an  enormous  fine  will  meet 
the   demerits  of  the  case.      As  a  portion  of  the  fine  goes 


LOOKING  BACKWARD  —  AND  FORWARD    74 1 

into  the  pocket  of  the  wronged  person,  there  are  citizens 
who  earn  a  precarious  livelihood  by  insulting  strangers 
and  levying  blackmail  when  these  find  they  must  either 
lose  passage  or  pay.  .  .  .  Yet,  though  the  'Sa= 
Leone'  Negro,  despite  certain  improvements  of  late 
years,  is  the  most  insufferable,  insolent,  vain  and  arro- 
gant of  his  species,  he  is  intensely  proud  of  his  national- 
ity. .  .  .  Religous  and  philanthropic  societies  have 
dotted  the  place  with  schools,  colleges  and  half-finished 
churches,  all  much  too  large.  .  .  .  'These  Negroes', 
an  acute  critic  explained  (and  his  remark  applies  to  all 
West  Africa),  'are  not  sufficiently  honest;  /.  ^.,  not  suffi- 
ciently intelligent;  /.  ^. ,  not  sufficiently  educated  to  take 
positions  of  confidence  and  trust.  Trial  by  jury  in  civil 
cases  is  at  present  impossible  in  Sierra  Leone.  Verdicts 
would  be  given,  damages  awarded,  according  to  the 
nationality  and  color  of  the  parties'  ". 

J.  Scott  Keltic,  H.  H.  Johnston  and  A.  Silva  White 
confirm  these  judgments.  Doctor  Keltic,  who  holds 
"that  there  are  other  ways  of  rousing  the  native  from  his 
low  estate  beside  preaching  at  him",  declares  that  "mis- 
sions have  not  had  the  effect  hoped  for".  Sir  Harry 
formerly  expressed  himself  more  specifically  and  severely, 
maintaining  that  "it  is  not  on  the  spread  of  Christianity 
that  missions  can  base  their  claims  to  gratitude,  respect 
or  support.  Judged  from  a  purely  Christian  point  of 
view,  they  have  not  been  successful.  In  many  important 
districts  where  they  have  been  at  work  for  twenty  years, 
they  can  scarcely,  in  honest  statistics,  number  twenty 
sincere  Christians, — /.  e.,  twenty  natives  understanding 
in  any  degree  the  doctrines  they  have  been  taught  and 
striving  to  shape  their  conduct  to  their  new  principles. 
In  other  parts,  principally  British  possessions,  where 
large  numbers  of  nominal  Christians  exist,  their  religion 


742  THE  EXPANSION  OF  MISSIONS 

is  discredited  by  numbering  among  its  adherents,  all  the 
drunkards,  liars,  rogues  and  unclean  livers  of  the  colony. 
In  the  oldest  of  our  African  possessions  [Sierra  Leone] 
the  unrepentant  Magdalens  of  the  chief  city  [Freetown] 
are  professing  Christians.  The  most  notorious  one 
would  boast  that  she  never  missed  going  to  church  on  a 
Communion^Sunday.  .  .  .  The  immediate  success 
of  British  missionaries  in  spreading  their  religion  is 
doubtful;  the  average  type  of  their  converts  seems  an 
unsatisfactory  product  of  so  much  labor  and  expenditure 
of  lives  and  wealth"*.  Mr  White  considers  the  "suc- 
cess more  or  less  problematical.  If  their  efforts  had  not 
been  discounted  by  the  immoral  and  subversive  effects 
arising  out  of  European  political  rivalries  and  commer- 
cial greed,  the  success  of  missions  in  West  Africa  would 
have  been  much  more  marked;  but  it  is  not  the  mission- 
aries who  should  be  held  morally  responsible  for  this 
abortive  action.  South  Africa  may  be  now  regarded  as 
a  Christian  land.  .  .  .  The  missions  in  Madagascar 
and  South  Africa  have  made  good  progress;  in  West 
Africa,  moderate  progress;  in  East  Africa,  little  progress; 
in  North  Africa  no  [?]  progress.  .  .  .  We  do  not  ex- 
pect the  missionaries  to  assimilate  with  the  natives  and 
thereby  sacrifice  so  many  centuries  of  civilization;  we 
expect  them  to  make  greater  allowance  for  native  preju- 
dice and  depravity  and,  whilst  living  an  industrious,  educa- 
tive and  exemplary  life,  to  endeavor  to  instil  the  principles 
and  practices  rather  than  the  (to  natives)  incomprehen- 
sible dogmas  of  Christianity.  We  have  no  right  [?]  to 
expect  of  natives  the  miracle  of  sudden  conversion  by  the 
power  of  faith  or  the  intelligence  to  grasp  the  abstract 
truths  of  Christianity;  we  must  pursue  the  most  direct 
and  intelligent  course  to  their  hearts  and  minds". 

♦British  Protestants  spend  over  one  million  dollars  a  year  for  African 
missions.  Cf.  British  Central  Africa  (Methuen  &  Co.,  London,  1887),  pp. 
202=204. 


LOOKING  BACKWARD  —  AND  FORWARD  743 

These  are  the  testimonies  of  intelligent  gentlemen, 
who,  though  of  secular  temper,  appreciate  and  sympa- 
thize with  African  missionaries.  Now  listen  a  moment 
to  mundane  minds  of  another  spirit. 

Huebner  made  much  of  the  fact  that  out  of  two  thou- 
sand scholars  at  Lovedale  fifteen  reverted  to  heathenism. 
Lenz  announced  that  African  missions  were  failures. 
Winwood  Reade  stated  that  the  Baptist  missionaries  at 
Victoria,  Kamerun,  accomplished  nothing,  and  that  their 
station  was  quite  useless.  The  Natalese  superintending- 
inspector  of  schools  for  1889  declared  that  "from  per- 
sonal observation  I  have  been  impressed  with  the  useless- 
ness  of  much  that  is  taught.  Parrotslike  repetition  of 
grammatical  rules  and  of  isolated  facts  in  astronomy, 
physiology  and  ancient  Hebrew  history  is  not  education 
but  a  travesty.  The  time  spent  in  enumerating  the 
plagues  of  Egypt  and  in  unraveling  the  intricacies  of 
patriarchal  relationships  would  be  more  profitably  em- 
ployed in  leveling  the  breakneck  roads  and  repairing  the 
treacherous  drifts  that  make  a  visit  to  many  of  the  sta- 
tions more  a  penance  than  a  pleasure.  .  .  .  With 
one  exception  these  schools  belong  to  missions,  and  the 
end  of  the  missionary's  work  is  to  make  converts.  The 
children  are  taught  to  read  primarily  that  they  may  study 
their  Bibles  and  learn  their  catechism.  The  whole  life  of 
a  mission  is  ecclesiastically  concentric".  Lichtenstein 
about  1805  said  of  the  "Moravian"  Khoi-Khoin: 
"They  could  sing  and  pray,  be  heartily  penitent  for  their 
sins,  and  talk  of  the  Lamb  of  the  atonement;  but  none 
was  really  better  for  this  specious  appearance".  Reclus 
holds  that  "since  the  fall  of  Carthage  and  the  decadence 
of  Egyptian  culture  the  most  important  event  in  African 
history  has  been  the  Muslim  invasion.  .  .  .  Chris- 
tianity has  attempted   to   dispute   the   field  with  its  Mu- 


744  THE  EXPANSION  OF  MISSIONS 

hammadan  rival;  Protestant  missionaries  have  even  ob- 
tained some  little  success,  especially  in  South  Africa; 
but,  compared  with  the  apostles  of  Islam,  they  stand  at  a 
great  disadvantage,  for  they  are  unable  except  in  a  figur- 
ative sense  to  announce  themselves  as  brethren  of  their 
black  proselytes.  The  messenger  of  good  tidings  can  not 
give  his  daughter  in  marriage  to  his  Christian  Negro 
convert.  Color  keeps  them  apart.  Both  remain  men  of 
different  race  and  caste"*. 

What,  now,  are  the  qualifications  of  these  critics  for 
judging  the  character  of  African  Christians  or  the  suc- 
cess of  missions? 

Reclus  is  an  anti=theistic  scientist  who  contemns 
Christianity  and  all  its  works,  and  lacks  scientific  knowl- 
edge of  African  missions.  Lichtenstein  had  been  in  the 
Dutch  service,  and  had  imbibed  the  ignorance  and  prej- 
udice of  the  Boer  as  to  missions.  The  Natalese  school- 
inspector  regarded  the  Christianization  of  Africans  as 
"mistaken  sentimentalism",  and  represented  the  typical 
colonist  in  his  attitude  toward  the  natives.  The  average 
European  in  Africa,  the  bulk  of  the  white  populations, 
holds  that  Africans  and  Malagasi  ought  forever  to  be 
hewers  of  wood  and  drawers  of  water.      Here  is  an  anti^ 

*Grenfell  (white)  married  a  Negro  lady  of  Kamerun.  whose  abilities  and 
Christian  character  are  the  admiration  of  all.  Fred  Douglass  (Negro)  married  a 
white  woman.  Portuguese  and  Dutch  Christians  have  frequently  taken  Negro 
wives.  Dods  and  Dumas,  two  distinguished  Frenchmen,  were  of  Negro  ancestry. 
Reclus'  assertion  requires  qualification.  In  a  later  portion  (v.  4,  p.  117)  of  his 
wonderful  work  this  great  geographer  in  1890  thus  modified  his  preceding  state- 
ments: "  In  no  African  region  have  missionaries  been  more  zealous  and  success- 
ful than  in  Cape  Colony.  At  present  nearly  two  hundred  thousand  natives  in 
Cape  Colony  and  about  three  hundred  and  fifty  thousand  in  the  whole  of  Austral 
Africa  south  of  the  Zambezi  profess  the  Christian  religion".  Merensky  in  1898 
reckoned  all  native  converts  in  Cape  Colony  as  five  hundred  and  thirty-three 
thousand.  If  the  numbers  enumerated  by  Reclus  be  the  figures  for  1888  and  if 
his  "  professors  of  religion  ''  be  the  class  meant  by  Merensky's  "native  converts", 
it  would  seem  as  if.  even  in  so  brief  a  span  of  time  as  a  single  decade,  the  native 
Christian  population  of  Cape  Colony  had  doubled;  had,  indeed,  not  merely 
doubled  but  had  all  but  increased  two  and  a  half  times.  In  any  event  the  Chris- 
tianization of  Cape  Colony,  within  a  century,  by  means  of  colonization  and  mis- 
sions is  really  one  of  the  most  momentous  events  of  history  and  the  miraculous 
marvels  of  evangelization.  It  seems  almost  impossible  of  comprehension  that 
to-day  Cape  Colony  aione  has  more  native  Christians,  by  nearly  two  hundred 
thousand,  than  did  all  Austral  Africa  so  recently  as  1888.  Verily  a  nation  is  in 
the  loom. 


LOOKING  BACKWARD  —  AND  FORWARD  745 

mission  bias  to  start  with.  As  a  rule  it  is  quite  the  last 
to  yield  to  facts  and  their  stern  logic.  To  it  is  due  the 
feeling  against  the  Christianization  of  "lower"  races, 
and  underlying  it  there  is  invariably  more  or  less  of  dislike 
for  the  African  and  of  a  sneer  at  missionaries,  for  the 
Christian  native  can  no  more  be  the  stupid,  ignorant, 
bear^to-be^kicked  creature  that  the  raw  native  was.  Win- 
wood  Reade  began  life  with  a  strong  anti-theological 
bias;  published  an  impeachment  of  Christianity;  and 
worshipped  mud^gods.  In  reply  to  Reade,  Saker  stated 
that  his  station  could  hardly  be  considered  entirely  use- 
less; it  had  saved  Negro  women  from  the  drunken 
attacks  of  the  traveler's  friends.  Lenz  condemns  the 
missionary's  very  object,  and  also  expresses  himself  as  to 
African  missions  in  a  nonsscientific  spirit.  He  visited  a 
few  missions  on  the  Kongo  and  those  on  Lakes  Nyasa 
and  Tanganika.  The  death=rate  had  been  unusually 
large,  the  establishment  of  the  enterprises  too  recent  for 
great  and  varied  results.  Yet  Lenz,  though  nol  near  any 
other  mission,  drew  unscientific  and  untruthful  deduc- 
tions from  insufficient  data.  The  Times  thundered 
against  Lenz.  The  independent  and  unimpeachable  tes- 
timony of  impartial  and  unprejudiced  witnesses,  it  said,  is 
quite  opposed  to  that  of  Lenz,  adding:  "There  are  mis- 
sion-villages in  Central  Africa  that  would  compare  favor- 
ably in  conduct  with  many  English  hamlets.  The  picture 
Farler  draws  of  his  station  is  corroborated  by  a  body  of 
independent  testimony". 

So  much  as  to  the  worthlessness  of  the  testimony  vol- 
unteered by  the  enemies  of  missions.  What  of  the  evi- 
dence furnished  by  such  friends  of  missions  as  Messrs 
Johnston,  Keltic  and  White? 

White  has  studied  African  missions,  but  d Jt  from  a 
spiritual   standpoint.       Keltic  surveyed   them    from    the 


746  THE  EXPANSION  OF  MISSIONS 

secular  point  of  view,  and  did  not  study  the  religious 
partition  of  Africa.  Johnston  was  misinformed  and  mis- 
led. His  impeachment  of  the  Christianity  of  the  native 
communicants  and  other  converts,  though  unquestionably 
true,  is  only  true  in  a  limited  degree.  It  can  not  ap- 
ply to  African  missions  in  general.  It  is  applicable  to 
the  western  coast  and  such  places  as  Alexandria,  Cape 
Town,  Johannesburg  or  Zanzibar.  West  Africa  has  for 
centuries  been  an  Alsatia  of  Christendom,  made  such  by 
the  Christianism  of  Europe  and  its  nominally  Christian 
representatives;  and  many  black  men  who  never  ac- 
cepted Christianity  naturally  imitate  white  men  in  styling 
themselves  Christians  in  distinction  from  the  Islamite  and 
the  pagan.  Again,  mining  centers  and  sea^ports  notori- 
ously draw  the  moral  scum  of  heathendom  and  civiliza- 
tion. Genuine  Negro  Christians  are  thus  discredited  by 
hypocrites  and  liars  who  falsely  claim  affiliation  with 
missions  or  churches.  More  extensive  and  intimate 
acquaintance  with  mission^work  would  have  enabled 
Johnston  to  judge  as  sympathetically  and  wisely  of  its 
moral  and  spiritual  results  as  of  its  scientific  success. 
Young,  "having  seen  a  good  deal  of  the  missions  of  dif- 
ferent churches  in  Cape  Colony  and  Natal,  makes  bold 
to  say  that  such  a  state  as  Johnston  describes  has  no 
existence  there,  nor  would  it  be  tolerated  a  single  day". 
The  negative  evidence  as  to  the  vital  Christianity  of 
African  converts  has  been  summarized  by  The  Spectator 
thus:  "The  plain  truth  about  missionary^work  we  be- 
lieve to  be  this:  .  .  .  'But,'  [it  is  objected]  'then 
these  results  are  not  conversions?'  Yes,  \^The  Spectator 
replies],  they  are,  as  much  as  Augustine's.  We  no  more 
believe  that  the  majority  of  converts  are  men  raised  to 
the  level  of  English  clergymen  than  that  Augustine's 
were.     They  are  nothing  of  the  kind.      Ordinary  intel- 


LOOKING  BACKWARD  —  AND  FORWARD  747 

lectual  acquiescence  in  Christianity  as  truer  than  any 
other  faith  will  no  more  turn  a  savage  into  a  civilized 
man  than  a  Bengali  into  an  Englishman.  It  took  more 
than  one  generation  or  three  to  kill  the  brutality  of 
Saxons;  it  will  take  many  to  kill  the  special  predisposi- 
tions of  tropical  races  toward  evils  —  incontinence  — 
which  oftentimes  they  only  dimly  see  to  be  evils.  There 
is  always  the  difficulty,  too,  which,  pace  Canon  Taylor, 
has  nothing  to  do  with  Christianity,  that  tropical  man 
when  he  drinks  longs  to  be  drunk,  and  that  the  mission- 
ary, unlike  Manu,  Gautama  and  Muhammad,  is  unable  to 
say  that  drink,  apart  from  drunkenness,  is  inevitable 
damnation.  But  there  are  genuine  converts,  as  complete 
and  sincere  as  any  made  by  the  apostles.  .  .  .  We 
appeal  to  hostile  critics  to  answer  whether  they  have 
ever  known  a  Christian  native  church  in  the  tropics  in 
which  there  were  not  one  or  two  whom  they  excepted 
from  doubts  or  censures,  whom  they  felt  to  be  utterly 
unlike  all  around,  whom  they  could  trust  implicitly  in  all 
circumstances,  who  were  of  themselves  positive  proof 
that  there  is  nothing  in  race,  climate,  circumstance  which 
should  ultimately  in  any  corner  of  the  world  prevent  the 
triumph  of  Christianity.  The  work  is  hard.  It  is  not 
hopeless". 

Positive  testimony  as  to  the  Christian  character  and 
conduct  of  African  converts  is  milk  and  honey  for  spirit- 
ual-minded  men.  Drummond  from  his  personal  expe- 
rience gives  us  this  fragment:  "I  had  a  black  man  with 
me  on  a  tour  in  Tanganika.  He  could  not  speak  a  word 
of  English.  I  wanted  one  in  whom  I  could  place  confi- 
dence. Doctor  Laws  had  succeeded  in  influencing  six  or 
seven  lads.  He  gave  me  the  worst.  I  remember,  the 
first  night,  lying  in  the  tent  after  I  thought  the  men  had 
o^one  to  bed.      I   heard   a   strano^e   noise   from  one  of  the 


748  THE  EXPANSION  OF  MISSIONS 

camp=fires.  I  peered  out.  I  saw  Mulu  kneeling,  around 
him  a  group  of  Bandawe  who  understood  his  language, 
and  he  was  having  prayers  as  Laws  had  taught  him.  I 
tried  to  catch  the  accents.  I  could  rake  out  this  petition 
for  what  to  him  was  the  whole  known  earth.  He  prayed 
for  Bandawe,  Blantyra,  Tanganika  and  'Engalandi'. 
That  to  me  proves  the  mission  a  genuine  thing.  This  man 
was  not  what  you  call  a  pious  convert;  he  was  a  com- 
monsplace  black.  I  trusted  him  with  every  thing;  I 
tested  him  in  many  critical  ways,  on  many  adventurous 
occasions;  but  Mulu's  character  never  broke  down". 

So  much  for  an  average,  fairly  typical,  individual 
Christian.      What  of  the   native  church  and  community? 

Let  Livingstone's  experience  for  sixteen  years  (1840=56) 
answer: 

"My  first  impressions  were  that  the  accounts  of  the 
effects  of  the  gospel  had  been  too  highly  colored.  I  ex- 
pected a  higher  degree  of  Christian  purity  and  simplicity 
than  exists  among  them  or  ourselves.  I  expected  char- 
acter such  as  we  imagine  the  primitive  disciples  had  — 
and  was  disappointed"*.  "When  I  passed  to  true  heathen 
in  countries  beyond  missionary  influence,  and  could  com- 
pare people  there  with  Christian  natives,  I  came  to  the 
conclusion  that  if  the  question  were  examined  in  the  most 
severe  or  rigidly  scientific  way  the  change  effected  by 
the  missionarysmovement  would  be  considered  unques- 
tionably great.      We   can   not  fairly  compare  these  poor 

*"The  popular  notion,  however,  of  the  primitive  church  is  not  accurate. 
Those  societies  especially  which  consisted  of  converted  Gentiles  — men  accus- 
tomed to  the  immoralities  of  heathenism  — were  certainly  anything  but  pure. 
In  spite  of  conversion  some  carried  the  stains  and  vestiges  of  their  former  state 
from  the  temple  to  the  church.  If  the  instructed  and  civilized  Greek  did_ not  all 
at  once  rise  out  of  his  former  self  and  understand  and  realize  the  high  ideal  of 
his  new  faith,  we  should  be  careful  in  judging  of  the  work  of  missionaries  among 
savage  tribes  not  to  apply  to  their  converts  tests  and  standards  of  too  great 
severity.  If  Lucian's  account  of  Peregrinus  the  impostor  may  be  believed,  we 
find  a  church  probably  planted  by  the  apostles  manifesting  less  intelligence  even 
tlian  modern  missionary^churches.  Peregrinus,  a  notoriously  wicked  man,  was 
elected  to  the  chief  place;  Romish  priests  backed  by  the  power  of  France  could 
not  find  a  place  at  all  in  the  [Protestant]  mission=churches  of  Tahiti  and 
Madagascar". 


LOOKING  BACKWARD  —  AND  FORWARD  749 

people  with  ourselves  who  have  an  atmosphere  of  Chris- 
tianity and  enlightened  public  opinion,  the  growth  of  cen- 
turies, around  us  to  influence  our  deportment;  but  let 
any  one  from  the  natural  and  proper  point  of  view  be- 
hold the  public  morality  of  Griqua  Town,  Kuruman  and 
other  villages,  and  remember  what  even  London  was  a 
century  ago;  he  must  confess  the  Christian  mode  of 
treating  aborigines  incomparably  thebest.  .  .  ,  Now 
these  people  come  to  church  in  decent  clothing,  and  be- 
have with  a  decorum  superior  to  what  seems  to  have 
been  the  case  in  the  time  of  Pepys  in  London.  Sunday 
is  well  observed.  Even  in  localities  where  no  mission- 
ary lives  religious  meetings  are  regularly  held  and  chil- 
dren and  adults  taught  to  read  by  the  more  advanced  of 
their  fellow  countrywomen.  No  one  is  allowed  to  make  a 
profession  of  faith  by  baptism,  unless  he  knows  how  to 
read  and  understands  the  nature  of  the  Christian  religion. 
The  Bechwana  [Chwana]  mission  has  been  so  successful, 
that  when  coming  from  the  interior  we  always  felt  on 
reaching  Kuruman  that  we  had  returned  to  civilized  life. 
But  I  would  not  give  any  one  to  understand  that  they  are 
model  Christians,  in  any  degree  superior  to  members  of 
our  country  churches.  They  are  more  stingy  and  greedy 
than  the  poor  at  home,  but  in  many  respects  the  two  are 
exactly  alike.  On  asking  an  intelligent  chief  what  he 
thought  of  them,  he  replied  [that]  ...  'a  pretty 
large  number  profess  because  they  are  really  true  be- 
lievers' ". 

In  other  passages  Livingstone  added  that  the  idea  of 
making  model  Christians  of  young  Africans  need  not  be 
entertained;  that  "we  should  not  indulge  in  overwrought 
expectations  as  to  the  elevation  which  those  who  have 
inherited  the  degradation  of  ages  may  attain  in  our  day. 
The  principle  might  even  be  adopted  that  one  mission- 


750  THE  EXPANSION  OF  MISSIONS 

ary's  lifetime  of  teaching  should  be  considered  an  ample 
supply  of  foreign  teaching  for  any  tribe  in  a  thinly  peo- 
pled country,  for  some  never  will  receive  the  gospel, 
while  in  other  parts  when  Christianity  is  once  planted 
the  work  is  sure  to  go  on.  .  ,  .  Protestant  mission- 
aries agree  that  no  mere  profession  is  sufficient  to  entitle 
converts  to  the  Christian  name.  They  are  anxious  to 
place  the  Bible  in  the  hands  of  natives.  With  ability  to 
read    this   there   can    be    little  doubt   as  to  the  future. 

Of  the  effects  of  a  long=continued  course  of 
instruction  there  can  be  no  reasonable  doubt". 

With  these  words  of  Livingstone's,  published  exactly 
forty  years  ago,  compare  Bryce's  views,  published  in 
1897:  "The  native  congregations  are  usually  small,  the 
careers  of  converts  not  always  satisfactory.  This  is  so 
natural  it  is  odd  to  find  Europeans,  especially  those 
whose  life  is  not  a  model  of  morality,  continually  sneering 
at  missionaries  because  not  all  converts  turn  out  saints. 
The  Kafir  are  not  such  bad  Christians  as  the 
Frank  warriors  for  three  generations  after  the  conver- 
sion of  Clovis.  We  must  wait  for  generations  before  we 
can  fairly  judge  the  influence  of  his  new  religion  on  a 
Kafir  whose  ancestors  had  no  [?]  religion,  and  were  ruled 
by  the  lowest  forms  of  superstition.  These  facts  are 
better  recognized  by  the  missionaries  than  sixty  years 
ago,  and  they  have  made  changes  in  methods.  They 
are  no  longer  so  anxious  to  baptize,  so  apt  to  reckon 
success  by  the  number  of  converts.  They  are  more  cau- 
tious in  ordaining  native  pastors.  The  dogma  of  the 
equality  of  the  black  and  the  white  has  been  dropped  [?]. 

The  missionaries  devote  themselves  more  than 
formerly  to  secular  instruction,  and  endeavor  to  train 
the  natives  in  habits  of  industry.  The  work  of  education 
is  entirely  in  their  hands.     .     .     .     Polygamy  is  so  bound 


LOOKING  BACKWARD  —  AND  FORWARD    75  I 

with  heathen  customs,  and  exerts  so  entirely  baneful  an 
influence  on  native  society,  that  it  must  be  at  all  hazards 
resisted  and  condemned.  .  .  .  Within  Cape  Colony 
and  on  its  borders  they  [the  missionaries,  "especially 
those  of  the  London  Society"]  for  the  first  sixty  years 
of  the  century  were  the  leading  champions  of  the  natives. 
Outside  the  colony  they  were  often  the  principal  advisers 
of  native  chiefs.  .  .  .  But  for  missionaries,  natives 
would  have  lacked  all  local  protection,  and  only  through 
missionaries  could  news  of  cruelty  or  injustice  practiced 
on  a  native  reach  the  British  government.  .  .  .  Not- 
withstanding the  slowness  of  progress,  the  extinction  of 
heathenism  may  be  deemed  certain  at  no  distant  date. 
In  forty  years  there  will  probably  be  no  pagan  rites  in 
Cape  Colony;  in  eighty  years  none  in  Matabililand. 
Although  the  Kafir  have  shown  rather  less 
aptitude  for  assimilating  Christian  teaching  than  have 
some  other  savage  races,  there  is  nothing  to  discourage 
the  hope  that  such  teaching  may  prevail.  .  .  .  The 
gospel  and  the  mission=schools  are  the  most  truly  civiliz- 
ing influences  which  work  upon  the  natives,  and  upon 
these  influences  more  than  on  any  other  agency  depends 
the  progress  of  the  colored  race*" 

The  African  Christian,  then,  lives  out  his  religion. 
Bishop  Crowther;  Archdeacon  Crowther;  the  Reverend 
James  Johnson,  law^maker  and  moral  shepherd  of  Lagos; 
the  native  Bible^women  at  Gabun;  Bokwe  of  Lovedale; 
Khama,  the  Alfred  of  Africa;  Afrikaner;  Sechele;  Tiyo 
Soga;  Yona,  the  Zulu  Harriet  Newell;  Wilhelmina,  the 
"Moravian"  Kafir  and  even  the  men  who  bore  Living- 
stone's body,  to  name  but  a  few  at  random,  are  men  and 
women  whose  Christianity,  in  its  devotion  to  duty  and 
daily  drudgery,  its  devoutness,    its  missionary  activity, 

*Impressio7is  of  South  Africa,  pp.  387-393,  abridged  and  condensed. 


752  THE  EXPANSION  OF  MISSIONS 

its  self-sacrifice  in  service  to  Christ  would  hardly  suffer 
from  comparison  with  that  of  the  average  church=mem- 
ber  in  America  and  Europe*.  The  Malagasi,  though 
pitifully  poor,  formerly  gave  $233,360  annually,  between 
1877  and  1888  contributing  nearly  one  million  dollars  for 
missions.  The  native  communicants  in  Africa  as  a  rule 
take  high  ground  against  polygamy,  refusing  church^ 
membership  unless  the  candidates  accept  marriage  as 
the  union  of  one  man  and  one  woman.  In  West  Africa, 
on  ground  originally  none  of  the  best,  the  moral  tone 
has  of  late  years  been  lowered,  but  the  Christian  church 
may  be  trusted  to  master  polygamy  even  here.  Through- 
out Africa  as  a  whole  the  testimony  of  such  men  as  War- 
ren, an  exsgovernorof  Natal;  Baxter,  Mason  and  Cairns 
of  the  British  parliament;  Mrs  Baker;  General  and  Lieu- 
tenant-Governor Cunynghame;  Donald  Ross,  inspector 
of  schools  for  Cape  Colony  in  1882;  the  official  Kafir 
commission  of  the  colonial  administration;  Charles 
Brownell,  lately  minister  of  native  affairs  in  Cape  Col- 
ony ;  and  the  editors  of  The  Cape  Times^  The  Port  Eliza- 
beth Telegraph  and  The  South  African  Methodist — is  that 
the  moral  and  the  spiritual  life  of  the  native  Christians 
are   sterling  f . 

Greater  love,  said  Jesus,  hath  no  man  than  this:  that 
he  lay  down  his  life  for  the  life  of  his  friend.  Perhaps 
the  crucial  test  for  the  genuineness  of  the  African's 
Christianity  is  his  endurance  of  persecution,  his  readi- 
ness for  martyrdom.  The  Berber  in  Algeria,  the  Kopt 
in  Egypt,  the  Hova  in  Madagascar,  the  Nyasa,  Uganda 
and  Zanzibar!  Christians,  the  Zulu,  the  Kafir,  the  Khoi^ 

*  David  Susi,  one  of  Livingstone's  men,  did  not  become  a  Christian  till  more 
than  twenty  years  after  he  had  first  met  with  Livingstone.  See  The  Story  of 
Africa,  V.  2,  pp.  265  and  280. 

tThe  evidence  is  far  too  voluminous  for  citation,  but  is  easily  accessible  in 
Liggins'  Great  Value  of  Missions,  v,\\)a\\%\\&A  by  Baker  and  Taylor  of  New  York 
City,  and  in  Young's  Success  of  Missions,  published  by  Hodder  and  Stoughton 
of  London. 


TWO    NATIVE    CHRISTIANS 


LOOKING  BACKWARD  —  AND  FORWARD    753 

Khoin  and  the  Chwana,  the  Kongo  converts,  the  Gabu- 
nese,  the  Calabarans,  the  Niger  proselytes  and  the  Ne- 
gro communicants  of  Guinea  have  furnished  followers 
of  the  Christ.  They  bore  His  cross  in  lives  of  suffering 
or  died  in  loyalty  to  their  divine  Friend.  Madagascar, 
Uganda  and  Yariba  stand  among  the  historic  names  that 
leap  to  the  lip  when  Christianity  is  asked  whether  the 
African,  at  the  risk  of  death,  will  cleave  to  the  Christ. 
With  Stanley  we  say:  "What  can  a  man  wish  better  for 
a  proof  that  Christianity  is  possible  in  Africa?  . 
I  take  this  powerful  body  of  native  Christians  in  the 
heart  of  Africa,  who  prefer  exile  for  the  sake  of  their 
faith  to  serving  a  monarch  indifferent  or  hostile  to  their 
faith,  as  more  substantial  evidence  of  the  work  of  Mac- 
kay  than  any  number  of  imposing  structures  clustered 
together  and  called  a  mission^station  would  be.  These 
Africans  have  endured  the  most  deadly  persecutions. 
Stake  and  fire,  cord  and  club,  sharp  knife  and  rifle^bul- 
let  have  all  been  tried  to  cause  them  to  reject  the  teach- 
ings they  have  absorbed.  Stanch  in  their  beliefs,  firm  in 
their  convictions,  they  have  held  together  stoutly  and 
resolutely". 

Ill 

The  Outlook  for  the  Coining   Century 

The  present  conditions  are  difficult  to  state.  The 
problem  of  evangelization  has  geographical,  ethnical, 
philological,  political  and  religious  factors.  Africa,  by 
and  large,  is  known  and  is  a  result  of  missions.  The 
linguistic  and  racial  elements  are  well  along  toward 
being  understood.  We  know  the  chief  ethnic  stocks  and 
their  relative  values;  we  see  the  great  language-groups 
and   their  potencies   of   service.      The    American,  Antil- 


754  THE  EXPANSION  OF  MISSIONS 

lean,  Bantu  and  Stidanese  Negro;  the  Abyssinian  and 
Arab,  the  Jew  and  Kopt;  the  Boer,  the  British  Afrikan- 
der and  the  Malagasi  are  natives  of  the  once  lost  and 
hopeless  continent  who  are  already  supplementing  the 
effort  of  Americans  and  Europeans.  Christian  Jews  are 
evangelizing  Hebrews,  former  Muslims  are  seeking  the 
Islamites,  and  former  heathen  preach  to  the  pagans. 
Industrial  and  normal  institutes,  medical  missions  and 
woman  are  adding  incalculable  potencies.  The  world= 
wide  organizations  of  young  lay-workers  form  dynamos 
and  motors  of  missions.  One  hundred  and  one  African 
languages,  including  dialects,  have  missionary  Bible= 
versions  in  whole  or  in  part,  and  have  thus  received 
baptism  with  pentecostal  power.  The  continent  as  a 
whole,  despite  the  skirmishing  between  the  outposts  of 
savagery  and  civilization,  is  quieting  down  as  Christen- 
dom, law  and  strong=armed  peace  take  possession. 
Within  twentysfive  years  Gallaland,  Somalia,  Sahara  and 
Sudan  will  be  mastered.  They  can  not  be  Christianized 
then,  but  they  can  be  evangelized.  Paganism  has  no 
coherence  and  crumbles  in  the  environment  of  civiliza- 
tion. In  Cape  Colony,  for  instance,  it  will,  when  1950 
arrives,  have  ceased  to  exist,  even  if  only  half  of  the 
aborigines  be  Christians.  But  several  large  facts  bear 
upon  the  outlook.  Though  not  without  somber  shadows, 
it  is  one  of  sunny  skies.  In  any  discussion  of  mission- 
arysproblems  these  facts  may  be  accepted  as  axioms. 

(i)  Africa,  by  and  large  is  in  the  grip  of  Christendom. 
Europe  has  made  Africa  a  political  appanage,  is  achiev- 
ing somewhat  toward  the  suppressal  of  slavery,  and 
breaks  the  backbone  of  the  slave-trade.  This  means  the 
saving  of  millions  of  lives  annually;  the  protection  of 
missionaries  and  the  promotion  of  missions;  and  the 
multiplication  of  native  agents. 


LOOKING  BACKWARD  —  AND  FORWARD  755 

(2)  The  partition  of  Africa  strikes  the  sword  from  the 
hand  of  Islam.  We  can  not  ignore  the  Mahdist  move- 
ment, the  existence  of  the  Senusiya,  the  fierceness  of 
Maroccan  Muhammadanism  ;  but  Marocco  is  a  crumbling 
empire,  the  Senusiya  lacks  capacity  for  political  cohesion 
through  areas  so  vast  and  scattered  as  Mediterranean 
Africa,  Sahara  and  Sudan,  and  Mahdism  will  have  be- 
come a  thing  of  the  past  ere  long.  Since  1890  Islam 
south  of  the  equator  has  received  such  blows  that  there 
it  can  never  again  lift  its  heel  against  Christianity.  Be- 
tween the  equator  and  the  tenth  degree  north  [east  of 
Adamawa]  it  is  more  than  ever  a  waning  force.  The 
solidarity  and  strength  of  Bagirmi  and  Bornu  have  sus- 
tained severe  shocks.  The  suffering  subjects  of  the 
khalifa  welcome  any  foreigner  who  can  enforce  peace 
and  restore  prosperity.  Only  on  the  Niger  and  in 
Guinea  can  be  found  a  form  of  Islam  at  all  hopeful.  In 
North  Africa  Islam  is  symbolized  by  the  mosques  that 
Richardson  found  throughout  Sahara.  These  consist 
simply  of  small  stones  outlining  the  ground==plan  of  a 
mosque.  Unfinished,  unsurrounded  by  human  habita- 
tions, these  prayer=places  typify  African  Islam  itself. 
In  West  Africa,  however,  the  Negro  Muslims  are  inter- 
ested in  the  Bible;  and  through  vernacular  versions  for 
Guinea  and  the  Arabic  version  for  Egypt  Christianity 
will  gain  a  leverage  for  Muslim  missions  in  Atlantic  and 
Mediterranean  Africa  during  the  twentieth  century. 
Among  the  Sudanese  Muslims,  however,  the  progress 
of  Christianity  can  at  best  be  but  slow,  and  the  Saharan 
Islamite  may  withdraw  jealously  into  inaccessible  fast- 
nesses; but  Islam  is  no  longer  a  competitor  for  the  con- 
trol of  the  coming  continent,  and,  unless  the  Senusiya 
cross  swords  with  Britain  or  France,  the  movement  of 
the  Sudanese  messiahs  will  be  the  last  African  attack  of 


756  THE  EXPANSION  OF  MISSIONS 

Islam  upon  Christianity.  But  Canons  of  the  church,  if 
Christians  are  to  occupy  the  newly  opening  strategic 
centers  with  missions,  must  cease  arguing  that  Islam  is 
better  suited  than  Christianity  for  African  races  of  low 
development,  must  stop  their  fire  from  the  rear  upon  the 
advance-guard  of  Christian  civilization. 

(3)  For  the  first  time,  then,  in  fifteen  hundred  years, 
Christian  missions  among  Africans  are  to  have  a  fair 
chance  and  an  open  field.  The  warfares  of  theologians 
from  the  fourth  century  on;  the  entrance  of  Islam  and 
its  eclipse  of  the  cross;  the  living  death  of  the  Koptic 
and  Ethiopic  churches;  the  struggle  of  European  Chris- 
tianity against  Saracen  and  Turk  through  a  millennium; 
our  ignorance  of  Africa;  the  infancy  of  Protestantism; 
the  impotence  of  Rome  to  create  lasting  communities  of 
living  churches  in  tropical  Africa;  the  liquor^traffic  and 
the  slave-trade;  the  immorality  and  unreligiousness  of 
nominal  Christians,  papal  as  well  as  Protestant;  the  lack 
of  stability  in  native  society;  and  the  recency  of  the 
entrance  of  Protestantism^at^^large  have,  some  of  them 
successively,  some  simultaneously,  barred  out  aggressive, 
pure  and  vital  Christianity.  Now  these  giants  are  mostly 
fallen  into  the  past.  Paganism  will  crumble  in  the  at- 
mosphere of  civilization.  The  waning  crescent  slowly 
sinks  toward  eternal  night.  Protestantism  moves  to  fed- 
eration. Rome  revives;  and,  as  in  the  sixteenth  century 
she  reformed  her  clergy,  in  the  twentieth  century  she 
will  reform  her  European  laymen.  Britain  has  swarmed 
into  the  cardinal  coigns  of  African  vantage.  In  Egypt 
and  South  Africa  she  holds  an  axis  of  the  continent, 
and  in  East  and  West  Africa  rests  on  such  corners  of  the 
quadrilateral  as  Ibea  and  Nigeria.  Germany,  our  fellow- 
Protestant  power,  flanks  the  British  position,  but,  Boer 
and  German  notwithstanding,  the  best  portions  of  Africa 


LOOKING  BACKWARD  —  AND  FORWARD  757 

for  men  of  Saxon  stock  are  in  British  hands.  Evan- 
gelical Christianity  in  Africa  is  better  situated  than  is 
Rome.  The  ultimate  issue  of  the  differences  between 
Britain  and  Transvaal;  Egypt  and  Sudan;  Italy  and 
Abyssinia;  and  of  France  with  Nigritia  and  Sahara  must 
make  for  the  advancement  of  Christian  missions.  Amer- 
ica and  Britain,  Germany  and  Scandinavia,  the  Protes- 
tant and  Teutonic  powers  wielding  the  moral  headship  of 
humanity,  are  the  Christian  countries  most  richly  en- 
dowed for  the  betterment  of  African  peoples,  are  those 
enjoying  the  greatest  influence  in  their  spiritual  regener- 
ation. Despite  backsets  here  and  eddies  there,  so  that 
sections  of  the  continent  will  lag  behind  the  Christian 
progress  of  others,  the  historian  of  African  missions  in 
1996  w^ill  not  be  discouraged  by  the  result,  for  the  stead- 
fast tide  of  Christian  energy,  directed  by  God  and  God- 
like men,  will  have  everywhere  made  for  righteousness. 
The  supreme  danger  for  the  future  of  African  mis- 
sions rises  from  political  complications  and  from  the 
secularism  of  European  civilization.  The  development 
itself  of  Africa  brings  peculiar  difficulties.  Intertribal 
wars  may  end,  but  Europe's  international  rivalries  take 
their  place.  The  slave=trade  and  even  domestic  slavery 
wane,  but  the  liquor^traffic,  if  unthrottled,  will  wreak  at 
least  as  much  ruin.  The  passing  of  the  heroic,  the  mar- 
tyr, the  romantic  age  of  missions  may  lessen  interest  in 
the  prosaic,  routine  stage  now  at  hand  and  immeasurably 
important.  Islam,  in  virtue  of  the  grain  of  truth  at  its 
heart  and  of  its  social  power  as  a  free=masonry,  may  per- 
sist for  centuries.  The  devil  of  heathenism  and  sav- 
agery may  be  cast  out;  but,  if  his  place  be  not  filled  by 
the  spirit  of  Jesus,  and  if  the  worldliness  and  fellow* 
fiends  of  civilization  take  his  place,  the  latter  estate  of 
the  African  will  be  worse  than  the  former.      The  Negro 


758  THE  EXPANSION  OF  MISSIONS 

is  at  least  as  worldly  as  the  white  man,  and  African 
Christianity  has  to  show  whether  its  fiber  can  withstand 
sapping  by  ease  and  material  prosperity. 

The  Hova  afford  the  best  evidence  now  available,  both 
negative  and  positive,  from  their  past  and  present,  as  to 
the  outcome.  The  Reverend  James  Sibree  in  March, 
1896,  wrote  from  Tananarivo  as  follows:  In  many  villages 
there  was  a  distinct  return  to  heathenism.  .  .  .  But 
there  was  little  call  for  wonder  at  this  reversion  to  old 
superstitions,  when  we  remember  the  small  amount  of 
teaching  a  large  proportion  have  yet  had.  .  .  .  More 
recently,  since  the  return  of  the  Roman  priests  and  their 
co-workers,  new  difficulties  have  arisen.  Many  have 
been  led  to  believe  they  must  become  Catholics,  since 
the  French  have  conquered.  This  idea  has  been  indus- 
triously spread.  With  large  numbers  "French"  is  syn- 
onymous with  "Catholic",  "English"  with  "Protes- 
tant". It  is  not  wonderful  that  with  an  ignorant  and 
timid  people  the  dominant  idea  is,  not  which  is  the  true 
religion,  but  which  is  to  be  the  strongest.  As  they  think 
Romanism  the  French  religion,  therefore  it  will  be  safest 
for  them  to  be  of  that  religion.  Doubtless  there  are 
many  difficulties  looming  ahead  in  the  near  future  from 
this  quarter.  Great  efforts  are  made  to  get  the  children 
from  our  schools  and  the  young  people  from  our  congrega- 
tions. Our  brethren  in  the  southern  province  are  feeling 
this  already.  So  are  our  Norwegian  friends  in  Central 
Madagascar.  General  Duchesne  gave  at  once  the  fullest 
assurance  of  religious  liberty,  and  Resident^General  La- 
roche  has  promised  a  proclamation  on  the  subject. 
Laroche  is  a  Protestant,  and  will  therefore  fully  carry 
out  the  agreement  between  England  and  France  as  to 
religious  freedom.  Many  of  the  leading  officials  are  also 
liberal   and   enlightened   men,  in  full  accord  with  their 


LOOKING  BACKWARD — AND  FORWARD  759 

chief  on  this  point.  ...  Of  course  there  are  attend- 
ant evils  which  seem  inseparable  from  the  presence  of  a 
large  number  of  soldiers.  There  is,  we  fear,  a  great  in- 
crease of  drinking  among  the  Malagasi  as  well  as 
licentiousness;  and  there  is  now  much  Sunday  trading 
in  the  capital,  a  thing  not  known  for  twenty=five  years. 
The  Resident=General  has,  however,  already  struck  a 
blow  at  one  of  the  chief  blots  on  Malagasi  civilization, 
and  has  stopped  the  sale  of  slaves  in  the  markets.  We 
may  hope  that  other  measures  may  eventually  be  taken, 
so  that  slavery  itself  may  gradually  come  to  an  end.  On 
the  whole,  although  there  are  many  discouragements 
arising  from  the  time=serving  character  of  the  Malagasi 
and  their  want  of  moral  back^bone  and  courage  in  doing 
right,  as  well  as  difficulties  arising  from  religious  differ- 
ences, there  are  many  cheering  features.  The  French 
authorities  are  trying  to  promote  justice  and  religious 
equality.  The  people  seem  to  have  quietly  acquiesced  in 
the  new  political  arrangements.  Protestant  missionaries 
loyally  accept  the  new  regime,  and  will  work  heartily 
with  those  in  power  to  promote  in  every  way  the  well* 
being  of  the  Malagasi. 

The  French  treatment  of  Protestant  missionaries  in 
Algeria  and  Gabun  hitherto  and  the  German  attitude 
toward  British  and  French  missions  cause  the  present 
writer  to  prefer  suspense  of  judgment  as  to  the  future 
of  non=papal  missions  in  the  African  possessions  of 
France  and  Germany.  The  most  he  deems  it  well  to 
say,  in  the  light  of  the  developments  during  1898, 
is  that  in  Madagascar  the  French  administration 
wears  a  face  of  friendliness  to  Protestant  missions  and 
that  it  looks  as  if,  in  the  end,  the  Jesuit  might  prove 
not  to  be  a  power  behind  the  throne.  The  Paris  Society 
has  assumed  charge  of  secular  education  in  the  London 


76o  THE  EXPANSION  OF  MISSIONS 

Society's  elementary  schools,  the  British  Congregation- 
alists  continuing  religious  instruction,  and  has  also  re- 
ceived about  half  of  the  country  districts  of  Imerina  and 
two  districts  in  Betsileo. 

The  rum^trade  also  menaces  missions  with  increasing 
injury  as  railroads  and  steamers  multiply. 

Not  only  do  the  results  of  Protestant  missions  in 
Africa  and  Madagascar  from  1795  to  1895  surpass  all 
that  Carey,  Coke,  Johnson  and  Moffat  could  have  dreamed 
of,  but  the  rate  of  gain  is  rising  and  they  are  receiving 
reinforcements.  The  Christian  womanhood  of  America 
and  Europe,  the  British  and  Dutch  Christians  of  Cape 
Colony  and  Natal,  the  Orange  State  and  Transvaal  and 
the  Negro  churches  of  Africa  and  the  Americas  have  be- 
gun to  double  the  Protestant  force.  Its  Africo^Malagasi 
missions  may  enter  the  twentieth  century  with  twenty^ 
five  hundred  American  and  European  missionaries,  over 
fifteen  thousand  native  mission^workers  and,  among  the 
native  communicants,  a  Gideon's  band  of  twenty^five 
thousand  chosen  and  consecrate.  When  The  South 
African  Republic  has  composed  the  variances  of  Boer 
and  foreigner,  the  stalwart  Dutch  will  furnish  pioneers 
to  lock  hands  in  Christian  service  with  their  fellow^Prot- 
estants  or  to  push  Christian  missions  in  tropical  Africa. 
The  Spirit  of  God  will  yet  choose  Him  missionaries  from 
the  Transvaal  Dutch*. 

Now  that  the  Muslim  and  pagan  populations  of  north- 
ern and  tropical  Africa  are  more  and  more  opening  to 
women,  Catholic  and  Protestant  womanhood  will  render 
still  greater  service  than  in  the  past.     The  Kaiserswerth 

*The  Free  State  in  1896  had  thirty=six  Dutch  congregations.  These,  one  or 
two  excepted,  sustain  missions  among  the  aborigines,  the  Boer  deacons  or  elders 
and  pastors  being  in  charge.  Nearly  every  native  congregation  has  a  school  for 
their  children,  very  often  an  evening  school  for  adults.  Eight  churches  had 
nearly  thirteen  hundred  native  members  and  four  hundred  native  school^children, 
and  the  missionary=spirit  is  stronger  each  year. 


LOOKING  BACKWARD  —  AND  FORWARD  76 1 

deaconess,  the  Protestant  womansmissionary  and  the 
Roman  nun  or  sister  have  enlarging  parts  in  evangeliza- 
tion*. 

The  Anglican,  Congregational,  Presbyterian  and 
Wesleyan  clergy  of  Cape  Colony  and  Natal  are  no  less 
alert  to  meet  the  need  of  the  natives  than  of  colonists. 
So  are  some  ministers  of  the  Dutch  Church,  notably 
Andrew  Murray.  South  Africa's  white  population,  num- 
bering seven  hundred  and  thirty  thousand,  supports  at 
least  sixteen  local  agencies  for  African  missions.  Cape 
Colony  can,  humanly  speaking,  accomplish  the  Chris- 
tianization  of  Austral  Africa  before  the  year  2,000, 

Native  agency  affords  another  occasion  for  hopeful- 
ness. Much  has  already  been  accomplished  by  Africans 
once  heathen,  Muhammadan  or  slave  that  no  other  in- 
strumentality could  have  attained.  The  Church  Society 
long  ago  made  its  Negro  Christians  in  Sierra  Leone  an 
independent  Anglican  church.  So  is  that  of  Lagos;  and 
the  Anglican  missions  in  Yaribaseem  at  least  to  be  semi^ 
independent.  The  British  Wesleyans  have  made  their 
mission  in  Cape  Colony  a  separate  conference.  The  Pres- 
byterian Church  of  South  Africa  proclaims  independence. 
The  United  Presbyterians  in  Egypt  will  soon  set  up  the 
Presbyteries  of  Asiut,  the  Delta,  Middle  Egypt  and 
Thebes,  and  unite  them  in  the  Synod  of  the  Nile. 
Liberia's  Negro  Baptists,  Methodists  and  Presbyterians 
have  grown  into  independence.  The  Hova  have  a  national 
church  of  their  own.  These  organizations  of  native  Chris- 
tians number  thousands  upon  thousands  of  communicants. 
The  native  missionary^societies  of  Negro  Anglicans  in 
Lagos  and  Sierra  Leone,  of  Malagasi  Congregationalists, 
of  Egyptian  Presbyterians  are  instances  of  Christian  ag- 
gressiveness   on    the    part    of    the    Protestant    African. 

*Cf.  British  Central  Africa,  pp.  198=200.  Commissioner  Johnston's  reasoning 
as  to  the  influence  of  native  animalism  is  not  so  right  and  seemly  as  it  should  be. 


762  THE  EXPANSION  OF  MISSIONS 

Even  Abyssinian  and  Koptic  Christians  can  not  remain 
impervious  to  spiritual  light  and  vitalizing  truth.  The 
Musulman  will  be  won  by  proselytes  from  Islam,  the  pagan 
by  Negro  Christians.  Though  on  the  whole  testimony 
has  borne  against  the  Negro  as  a  missionary,  the  fault 
lies  not  with  the  people  but  with  the  individual.  Time 
and  culture  are  removing  the  vices,  the  infirmities,  the 
difficulties  of  an  imperfectly  cultured,  unripe  race.  The 
truth  of  the  equality  of  the  black  and  the  white  must  not 
be  dropped,  but  be  held  and  pushed  to  the  fullest  reach 
of  its  validity.  The  Negro  genius  has  an  original  and 
unique  contribution  for  Christianity*. 

(4)  New  applications  of  old  methods  constitute  a  fourth 
ground  for  hope.  Evangelization  will  remain  the  sole 
human  agency  for  God  to  inspire  the  African  with  life, 
but  the  preacher  or  teacher  will  be  more  and  more  aided 
by  the  craftsman,  the  doctor,  the  farmer  and  the  Christian 
trader.  Industrial  institutions,  however,  will  in  future 
have  to  guard  more  carefully  than  in  the  past  against 
secularism  swamping  spirituality.  So  will  societies 
that  engage  in  agriculture  or  commerce  in  order  to  sup- 
port missions. 

The  self=sustaining  white  missionary  in  tropical  Africa 
belongs  to  the  far  future.  The  Jesuit  and  the  "Mora- 
vian", a  hundred  years  and  more  before  Doctors  Simp- 
son and  Taylor  were  born,  had  been  forced  by  experience 
to  surrender  the  theory  of  self-supporting  missions. 
When  a  Tesla  or  some  succeeding  wizard  has  so  mastered 
electricity  that  men  may  modify  climatic  conditions, 
Americans  and  Europeans  will  be  enabled  to  Christian- 
ize the  natives  and  also  to  support  themselves  in  the 
tropicsf. 

*An  enthusiast  has  gone  so  far  as  to  say.  "  The  Negro,  more  than  other  races, 
exemplifies  the  beauty  and  consistency  of  his  Christianity". 

\  Our  Day,  October,  1893,  p.  317,  I.29  sq.  The  Century,  April,  1895,  p.  933, 
1.  10. 


LOOKING  BACKWARD  —  AND  FORWARD  763 

The  fact  that  nine  tenths  of  the  success  have  been 
attained  by  less  than  fifty  societies,  but  five  of  which  in 
turn  are  nonsdenominational,  demonstrates  that  the  bulk 
of  the  work  will  continue  to  be  accomplished  by  strong 
church=societies  and  through  salaried  missionaries. 

The  American  Negro  has  so  far  lacked  interest  in 
African  missions.  But  it  was  unreasonable  to  expect 
this  of  a  race  just  out  of  bondage.  The  first  two  gener- 
ations born  in  freedom  must  pass  away  before  the  bulk 
of  our  black  Christians  can  rise  to  the  realization  of  their 
racial  obligations  and  providential  privileges  as  to  Africa. 
A  little,  however,  has  already  been  effected  in  this  direc- 
tion. The  Protestant  Negro  of  the  United  States  and 
West  Indies  has  rewarded  his  Christianizers.  The  An- 
glican, Baptist,  Basel,  Congregational,  Episcopal,  Metho- 
dist and  Presbyterian  missions  in  Africa,  have  enjoyed 
his  services.  Six  Negro  Baptist,  five  Negro  Methodist, 
bodies  engage  in  missions  among  African  peoples.  The 
Protestant  communions  in  the  United  States  number  ten 
times  as  many  colored  communicants  as  Protestantism  in 
Africa.  On  the  principle  that  "evil  isgood  inthemaking", 
American  slavery  was  an  instrumentality  in  the  origination 
of  missions,  and  thus,  in  a  sense,  Christianity  stands  indi- 
rectly in  debt  to  "the  sum  of  all  villainies"  for  certain 
of  its  greatest  and  most  remarkable  gains.  Except  for 
five  hundred  and  twenty-five  thousand  American  Negro 
Protestants  in  1861,  the  result  is  the  outcome  of  but 
thirty^three  years.  In  one  third  of  the  time  that  Euro- 
pean societies  have  been  active  in  Africa,  missions 
among  our  freedmen  and  their  children  have  accomplished 
tenfold  as  much.  Since  America's  black  Baptists  and 
Methodists  comprise  three  million  communicants,  they 
can  be  held  to  stricter  account  for  the  Christianization 
of  the  Negro  than  may  any  other  Christian  church.      Not 


764  THE  EXPANSION  OF  MISSIONS 

even  the  Anglican  communion  is  weighted  with  heavier 
African  responsibilities.  The  Negro  Christian  is  awaking 
to  his  peculiar  duty  in  regard  to  Africa  and  its  peoples. 
The  growing  interest,  evidenced  by  discussion  and  in- 
vestigation, promises  that  fifty  years  hence  black  Bap- 
tists and  Methodists  will  annually  send  hundreds  of  Ne- 
gro missionaries  to  Africa.  Stewart  Mission^Foundation, 
if  it  train  students  to  distinguish  science  from  sciolism 
and  to  replace  rhetoric  by  reason,  sentimentality  by 
sense  and  shrewdness,  will  render  yeoman  service.  If 
Negro  Baptists  and  Methodists  concentrate  on  African 
missions,  those  of  intertropical  Africa  should  advance 
ten  times  more  swiftly*. 

A  final  reinforcement  for  African  missions  is  to  come 
from  the  Lutheran,  Methodist  and  Roman  communions 
in  America.  When  these  sleeping  giants  —  asleep  as  to 
Africa  —  rouse  themselves,  their  communicants,  who  in 
1890  numbered  over  twelve  millions,  will  contribute  men 
and  means  in  no  slight  degree.  The  American  Metho- 
dist and  the  European  Jesuit  have  been  Christianity's 
failure  in  African  missions;  but  the  day  is  destined  to 
arrive  when  the  American  Catholic  and  the  Methodist  will 
exert  themselves  to  retrieve  the  disaster. 

The  twentieth  century  can  then  carry  out  the  ideas  of 
Krapf  and  Mackay.  The  German  contemplated  a  series 
of  supporting  stations  across  Africa ;  the  Scot,  the  utiliza- 
tion of  the  ideals  and  methods  of  the  normal  school. 
The  Lutheran's  plan  has  already  partly  realized  itself 
east  and  west;  the  Presbyterian's  is  in  partial  play  at 
Lovedale  and  its  fellow=schools.  When  mission^posts 
cross  the  continent  from  north  to   south,  thus   planting 

*  Transvaal  Negroes  have  formed  "'The  Ethiopic  Church",  and  President 
Kruger  is  quoted  as  assuring  Bishop  Turner  (the  hrst  of  Abraham  Lincoln's 
Negro  chaplains)  that  the  African  Methodist  Episcopal  Church  has  his  sym- 
pathy. Bishop  Turner  is  reported  to  believe  that  this,  his  church,  has  a  greater 
future  in  South  Africa  than  in  Liberia. 


LOOKING  BACKWARD  —  AND  FORWARD    765 

spiritual  light^houses  along  ^z// the  great  rivers  and  lakes, 
the  missionary=societies  of  the  next  century  will  put  new 
Lovedales  at  scores  on  scores  of  strategic  centers.  They 
will  be  placed  in  Muslim,  and  not  alone  in  pagan,  Africa. 
Arabia  as  well  as  Africa  and  America;  Aden  and  Maskat 
no  less  than  Alexandria;  Algiers,  Khartum  and  Zanzibar 
will  be  made  recruiting  fields  of  native  missionaries  to 
the  Arab  and  Berber,  the  Galla  and  Somal.  Carefully 
chosen  Africans  will  receive  thorough  training,  partly 
industrial  but  chiefly  educational  and  spiritual.  Such 
schools  in  America  as  Calabar,  Codrington  and  Fisk  will 
also  prepare  Negro  missionaries.  Some  of  the  African 
seminaries  must  be  planted  at  easily  accessible  points. 
All  must  be  unstintedly  supported  and  well^manned. 
Teaching  must  be  in  a  language  that  is  the  English 
speech  of  great  regions  or  many  tribes.  The  native  in- 
dividuality must  be  respected,  and  no  effort  exerted  to 
create  white  men  from  colored  men.  Such  methods,  if 
pushed  —  and  pushed  hard  —  for  century  after  century, 
will  eventuate  in  a  Christian  Africa. 

To  make  Europe  Christian,  even  nominally,  has  re- 
quired eighteen  centuries.  To  prepare  a  way  for  the 
Lord  in  Africa  has  been  a  millennial  and  terrible  task. 
Though  the  next  hundred  years  will  determine  the  reli- 
gious trend  for  generations  afterward,  will  set  the 
streams  of  spiritual  tendency  flowing  either  toward  the 
City  of  God  or  the  kingdom  of  Satan,  it  is  not  to  be  be- 
lieved that  God  intends  Christendom,  even  when  aided 
by  science,  even  if  unhindered  by  civilization,  to  Chris- 
tianize the  myriad  millions  of  a  tropic  continent  in  so 
brief  and  inadequate  a  time  as  the  next  hundred  years. 
The  twentieth  century  may  prove  a  crisis  in  the  Chris- 
tianization  of  Africa,  calling  for  the  church  to  give  her 
choicest  children,   for  consecrated  wealth  to  spend  su- 


766  THE  EXPANSION  OF  MISSIONS 

premely;  yet  even  if  Africa  in  bulk  be  not  a  Chris- 
tian continent  in  A.  D.  2000, — missions  will  not  have 
failed. 

But  if  we  attempt  great  things  for  God,  we  may 
expect  greater  things  from  God.  If  we  greatly  grant, 
we  shall  grandly  gain. 

For  missions  are  God's  work.  They  are  Christ's  work 
and  the  Holy  Spirit's.  They  are  the  business,  the  su- 
preme business,  of  Christ's  church.  They  are  the  per- 
sonal affair  of  Christians  in  the  mass  and  as  individuals. 
But  it  is  the  Almighty  Himself  who  is  the  Master^Work- 
man  and  the  Captain  of  the  Lord's  host.  The  annals  of 
missions  are  chronicles  of  the  King.  The  marvels  and 
miracles  of  African  missions;  the  existence  of  as  many 
native  Christians  in  them  to-day  as  in  the  world  at  the 
close  of  the  first  century;  and  the  unprecedented  progress 
of  the  Negro  in  America  prove  God's  presence  and  power 
in  the  Christianization  of  Africa.  Again  His  pillar  of  fire 
leads  the  advance.  From  Africa,  then ;  into  Africa,  now. 
If  America  and  Europe  render  Christly  service  to  Ethi- 
opia, if  Britain  and  France  in  Stidan  are  completing  that 
task  of  crushing  Islam's  political  power  which  the  United 
States  initiated  at  Tripoli  in  1801, — it  is  because  Our 
Father  has  long  stretched  His  hand  to  Africa  and  her 
children,  and  has  sounded  the  silver  trumpet  that  never 
calls  retreat.  Sahara's  desert-ranger  shall  yet  kneel,  not 
to  Allah,  but  to  God;  the  Ethiopic  stranger  shall  come 
from  Nigritia  and  Bantuland  to  His  glory;  and  the 
African  isles  of  the  eastern  and  western  seas  that  wait 
His  law  shall  yield  dominion  unto  Him  who  is  King  of 
Kings  and  God  over  all.  For  his  are  the  kingdom,  the 
power  and  the  glory  forever.     Amen! 


STATISTICAL  SURVEY  OF  PROTESTANT  MISSIONS 

AMONG 

AFRICAN    PEOPLES  IN  AFRICA,  THE   ANTILLES  AND 
MADAGASCAR 

COMPILED   BY  FREDERIC   PERRY  NOBLE 

FROM   A 

"STATISTICAL  SUPPLEMENT  TO  'CHRISTIAN  MISSIONS 
AND  SOCIAL  PROGRESS'" 

BY 

THE  REVEREND  JAMES  S,  DENNIS,  D.D. 


EDUCATIONAL   STATISTICS 
1 

COLLEGES  AND  UNIVERSITIES 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA 

Mission  Training^College  .. 
Institution            ...    . 

1867 
1877 

1827 
1868 
1855 
i860 
1884 
1841 
1883 

1849 
1874 
i860 

1710 

1843 

Am.  Un.  Pr. 

Blythswood,   Kafraria 

Cape  Coast,  Gold  Coast.  .. 
Cline  Town,  Sierra  Leone. 

Cuttington,  Liberia 

Grahamston,  Cape  Colony. 
Grahamston,  Cape  Colony. 

Kiungani,  Zanzibar 

Lovedale,  Cape  Colony 

Pieter  Maritzburg,  N^tal.. 
Riebeck,  Cape  Colorfy  .... 
Rondebosch,  Cape  C&lony. 
Wellington,  Cape  Colony. 
Zonnebloem,  Cape  Colony. 

THE  ANTILLES 

Barbados 

Bethlehem,  Jamaica 

Fairfield,  Jamaica 

Kingston,  Jamaica.. 

San  Fernando,  Trinidad.  .. 

MADAGASCAR 

Sc    Fr   Pr 

Collegiate  School 

Furah  Bay  College 

Br.  Wes. 

Ch.  Miss.  Soc. 

Am.  Epis. 

S.  P.G.  (Ang). 

S.  P.  G, 

St  Andrew's  College 

St  Andrew's  College 

Lovedale  Miss.  Institution . . 
St  Alban's  Training  College 
Riebeck 

Un.  Miss. 
Sc.  Fr.  Pres. 
S.  P.  G. 

Diocesan  College,  The 

Huguenot  Female  College. . 

S.  P.  G. 
Nondenom. 
S.  P.  G. 

Codrington  College 

Training  College 

S.  P.  G. 
Un.  of  Br. 
Un.  of  Br. 

Calabar  College 

Eng.  Bap. 
Can.  Pres. 

S.  P.  G. 

Presbyterian  College 

St  Paul's  College 

Tananarive 

College 

L.  M.  S. 

THEOLOGICAL   SEMINARIES   AND   TRAINING 


AFRICA 

Akropong,  Gold  Coast  .... 
Al  iwal  North,  Cape  Colony 
Amanzimtote   (Adams), 

Natal 

Amedschovhe,  Slave  Coast 

Asmara,  Eritrea 

Bandawe,  Nyasaland. .... 
Banza     Manteke,     Kongo 

State , 

Batanga,  Kamerun 

Bensonvale,  Kafraria  .  . 


SCHOOLS 


Theological  Seminary 

Training  School 

Theological  School 

Theological  Seminary 

Theolog.  and  Train.  School 
Preachers'  Class 

Training  School 

Theol.  Training  Class 

Training  Institution 

769 


1864 


1894 
1891 


Basel  Miss.  Soc. 
Prim.  Meth. 

Am.  Board 
North  Germ.  Soc. 
Swed.  Nat.  Soc. 
Sc.  Free  Pres. 

Am.  Bapt.  Union 
Am.  Pres.  (North- 
ern) 
Br.  Wesleyans 


j-jo 


EDUCATIONAL    STATISTICS 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA— Continued 

Bensonvale,  Kafraria 

Blair  Ochil,  Nyasaland .... 

Blantyre,  Nyasaland 

Bloemfontein,  Orange 

Bonaberi,  Kamerun 

Botschabelo,  Transvaal.     . 

1884 
1864 

1868 
1895 

1840 

1882 

1894 
1838 
1896 

1897 

1892 

1887 
1873 

1871 
1882 

1895 
1894 

1S84 

1872 
1868 
1897 

1896 

1896 
1897 

1859 

Training  Institute 

Zambezi     Indust. 

Training  Schools 

Theol.  Depart.  St  A.  Col.  .. 
Training  School. 

Mission 
Estab.       Ch.      of 

Scotland(Pres.) 
S.  P.  G. 
Basel  (Und.) 
Berlin  (Luth.) 
Am.  Un.  Pres. 

Teachers'  Seminary 

Theological  Seminary 

Training  Institution 

Trinity  Church  School 

Training  Institution 

Elders'  and  Deacons' Class. 

Theological  School 

HopeWaddell  Train.  Inst... 
St  Alban's  Train.  School.  .. 
Boarding  and  Train.  School. 
Augusta     Memorial    Train. 
Inst                           .... 

Cape  Coast,  Gold  Coast  . 
Gape  Town,  Cape  Colony  . 
Glarkebury,  Cape  Colony.. 
Cunningham,  Kafraria  .... 

Cuttington,  Liberia 

Duke  Town,  Old  Kalabar  . 
Durban    Natal                 .    . . 

Brit.  Wesleyans 
Anglican  (?) 
Undenom. 
Sc.  Free  Pr. 
Am.  Episc. 
Sc.  Un.  Pres. 
S.  P.  G. 

Emgwali,  Cape  Colony..  .. 
Engcobo,  Kafraria 

Sc.  Un.  Pres. 
Scotch  Episc. 

Fort  Peddie,  Cape  Colony  . 

Freetown,  Sierra  Leone 

Freretown,  Brit.  E.  Africa. 

Gnadenthal,  Cape  Colony  . 
Healdtown,  Cape  Colony. . 

Impolweni,  Zululand 

I'sandhlawana,  Zululand... 

Keiskamma    Hoek,    Cape 

Colony..         

Train.  School  for  Teachers.. 

Training  and  High  School . . 
Divinity  Class 

Training  College 

Training  School. 

Br.    Wes.    Wom. 
Aux. 

Br.  Wesleyans 
Ch.     Miss.     Soc. 

(Ang.) 
Un.  of  Breth. 
Undenom. 

Theological  Class 

Sc.  Free  Pres. 

Mackenzie  Train.  College  . 

Normal  School  for  Girls..  .. 

Train.  Sch.   for  Evangelists 
and  Teachers 

Theological  College 

Moffat  Institute 

S.  P.  G. 

Wom.    Assoc,    of 

KIbunzi,  French  Kongo  ... 

Kiungani,  Zanzibar 

Kuruman,  Bechuanaland  .. 

T.ncrn<;     Variha      

S.  P.  G. 

Swed.  Miss.  Un. 

(Cong.) 
Univ. Miss. (Ang.) 
London     Soc. 

Training  Institution 

Theological  School       

(Cong.) 
Ch.  Miss.  Soc. 

Leribe,  Basutuland 

Lesseyton,  Cape  Colony   .  . 
Lesseyton,  Cape  Colony.  . . 

Liahii,  Barutsiland 

Livingstonia,  Nyasaland.. 
Lovedale,  Cape  Colony  .  . . 

Paris  Soc.  (Pres.) 

Girls'  Training  Institution.. 
Theol.  and  Train.  Institute. . 
Evangelists'  Train.  Class.  . . 

Br.  We.«leyans. 
Br.  Wesleyans. 
Paris  Soc. 
Sc.  Free  Pres. 

Theol.  School  (Dep't  of  the 

Sc.  Free  Pres. 

Mbweni,  Zanzibar 

Train.  Class  for  Nat.  Teach- 
ers, and  High  School 

Un.  Miss. 
Ch.  Miss.  Soc. 

Morija,  Basutuland 

Morija,  Basutuland 

Okabe                

Bible  School 

Paris  Soc. 

Theol.  and  Train.  SchooL  .. 

Watney  Train.  Inst 

Girls'  Train.  School 

Training  Institute 

Paris  Soc. 
Ch.  Miss.  Soc. 

Ch.  Miss.  Soc. 

Ch.  Miss.  Soc. 

Pif»t<*r  Maritzhiirp'.. 

Evening  Train.  School 

Kilnerton  Train.  Ins 

Train.  College  for  Men 

Training   School       

Wom.  Miss.  Ass. 

Pretoria,  Transvaal 

Pretoria,  Transvaal 

Rotufunk,  Sierra  Leone.  .. 
Sea  Point,  Cape  Colony   . . 
Shaingay,  Sherbro,  S.  L. .. 
Shawbury,  Cape  Colony. . . 
Stellenbosch,  Cape  Colony. 

of  S.  P.  G. 
Br.  Wes.  Soc. 
S.  P.  G. 
Am.Un.  Br.  in  C. 

All  Saints'  School 

Clark  Train.  School 

T'rninincr  SrVlOol 

Am.Un.  Br.  inC. 
Br.  Wesley.  (?) 
Dutch  Pres.(Boer) 

Bloemhof  Theol.  Bern 

EDUCATIONAL    STATISTICS 


771 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA— Continued 

Thaba  Bossiu,  Basutuland 

Girls' Train,  Inst 

1876 
1894 

1861 
1852 
1861 

1869 
1871 

Paris  Soc 

Thlotsi    Heights,    Basutu- 
land  

St  Mary's  Train.  College  for 
Schoolmasters   ...    . 

SPG 

Tripoli,  Tripolitana 

Umtata,  Cape  Colony 

Wellington,  Cape  Colony.. 

THE  ANTILLES 

Bethlehem,  Jamaica 

Ebenezer,  Jamaica 

St  John's  Theol.  College... 
Miss.  Train.  Inst 

Sc.  Episc. 
Undenom. 

Theological  School 

Theological  School 

Training  College 

Jam.  Pres.  Ch. 
Jam.  Pres.  Ch. 
Un   of  Breth 

Fairfield,  Jamaica 

Fairfield    Jamaica. 

Normal  Train.  School 

Theological  College 

Un   of  Breth 

Kingston,  Jamaica 

Kingston,  Jamaica 

Kingston,  Jamaica 

Niesby,  St.  Thomas 

St.  John's,  Antigua 

York  Castle,  Jamaica 

Jam.  Ang. 
Br.  Par.  Bapt. 
Jam.  Un.  Pres. 
Un.  of  Breth. 

Theological  Seminary 

Un.  of   Breth. 

Theological  School 

Training  Home     . , 

Brit.  Wesley. 

MADAGASCAR 
Ambohimandroso 

Training  Ins.  for  Teachers . . 
Training  Sch.  for  Teachers. 
Training  School  for  Teachers 
Training    School     for     Stu- 

London  Soc. 
Br.  Friends 

Fianarantsoa 

London  Soc. 

Fianarantsoa    

Fianarantsoa 

Train.    Sch.    for    Preachers 

Norse   M.   S. 

Isoavina    

Training  Class 

(Luth.) 
London  Soc 

Nor.  Miss.  Soc. 

Tamatave 

Training  School 

London  Soc. 

Normal  Training  School 

Theological  School 

Tananarivo 

London  Soc. 

Tananarivo 

Tananarivo 

Tananarivo 

Special  Classes  for  Preachers 

Theological  Seminary 

Training  School  for  Girls... 

School    of     Theology     for 

Pastors  and  Teachers 

Theological  School. 

London  Soc. 
Nor.  Miss.  Soc. 
London  Soc 

MAURITIUS. 

London  Soc. 
S.  P.  G. 

BOARDING   SCHOOLS,   HIGH   SCHOOLS  AND 
SEMINARIES 


AFRICA 

Abetifi,  Ashanti 

Boarding  Schools , , 

Basel 

Abokobi,  Gold  Coast 

Basel 

Basel 

Aburi  Ashanti 

Boarding  School       .          ... 

Br.  Wesleyans 
Am.  Board 

Adams     (Amanzimtote), 
Natal         

High  School  or  Seminary.. . 
Boarding  Schools 

Ada,  Gold  Coast 

Basel 

772 


EDUCATIONAL    STATISTICS 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA— Continued 
Adams,  Natal 

Ireland  Home  for  Runaway 
Kraal  Girls 

1894 

1877 

1867 
1868 

184s 
1844 

1869 

1872 

i8S9 
1868 

1894 

1895 

1897 
1896 

1862 
1832 

Akropong,  Ashanti, 

All  Saints 

Boarding  Schools. 

Basel 

Augusta  Boarding  School  .. 
Boarding  Schools  .    .    . 

Sc.  Episc. 
Basel 

Anuni,  Ashanti    

Pressley  Mem.  Inst 

Boarding  School 

Bandawe,  Nyasaland 

Batanga,  Kamerun 

Sc.  Free  Pres. 

Boarding  School 

Am.  Pres.  (N.) 
Basel 

Boarding  Schools 

Boarding  Schools  (2) 

Seminary 

Benito,  French  Kongo 

Blythswood,  Kafraria 

Burnshill,  Kafraria 

Am.  Pres.  (N.) 
Sc.  Free  Pres. 

Seminary 

Sc.  Free  Pres. 

Cairo,  Egypt 

Girls' Boarding  School 

Seminary 

Ch.  Miss.  Soc. 

Cape  Palmas,  Liberia 

Chisamba,  Benguela 

Am.  Meth.  (N.) 

Clara  Wilkes  Currie  Mem. 
Sch 

Christiansborg,  Gold  Coast 

Clay  Ashland,  Liberia 

Cunningham,  Kafraria   ... 

Cuttington,  Liberia 

Domasi,  Nyasaland 

Duff,  Kafraria 

Basel 

Alexander  High  School 

Am.  Episc. 
Sc.  Free  Pres. 

Hoffman  Ins.  and  High  Sch. 
Boarding  School.     .   . 

Am.  Episc, 

Es.  Ch.  of  Scot- 

Seminary  

land 
Sc.  Free  Pres. 

Efulen,  Gabun  (?) 

Fort  Peddie,  Cape  Colony.. 
Freetown,  Sierra  Leone. . . . 

Boarding  School 

Am.  Pres.  (N.) 
Br.  Wesleyan 
Ch.  Miss.  Soc. 

Grammar  School 

Ch.  Miss.  Soc. 

Impolweni,  Natal 

Girls'  Institution 

Sc.  Free  Pres. 

Lucy  Lindley  Sem 

Boarding  Schools  (2) 

Boarding  School       

Keiskamma     Hoek,    Cape 
Colony 

S.  P.  G. 

Kilimani    (?)    or   Quelim- 
ane  ( '') 

Un.  Miss. 

Kiungani,  Zanzibar 

Kologwe 

Kyebi,  Ashanti 

Lagos. .    . 

High  School 

Un.  Miss. 

Boarding  School 

Un.  Miss. 

Basel 

Grammar  School 

Ch.  Miss  Soc. 

Lagos 

Girls'  Seminary  .          .    . 

Ch.  Miss.  Soc. 

Likoma,  Nyasaland 

Macfarlan    Kafraria. 

Boarding  Schools  (2) 

Seminary  ..                 .    . 

Un.  Miss. 
Sc.  Free  Pres. 

Boarding  School 

Leip.  Soc.  (Luth.) 
Un.  Miss. 

Magila,  Ger.  E.  Africa 

Boarding  School 

Sc.  Free  Pres. 

Leip.  Soc. 
Un.  Miss. 

Masasi,  Mozambique 

Boarding  School 

Un.  Miss, 

Misozwe   Ger    E   Africa 

Boarding  School....       .   . 

Un.  Miss. 

Mkuzi,  Ger.  E.  Africa. 

Un.  Miss. 

Mlanji,  Nyasaland 

Boarding  School 

Sc.  Est.  Ch. 

College  of  West  Africa 

Am.  Meth.  (N.) 
Leip.  Soc. 
Am.  Board 

Boarding  School. 

Newala,  Mozambique 

New  Hermannsburg,  Natal 

Boarding  School 

Un.  Miss. 

High  School    

Her.  Soc. 

Basel 

Pirie    Kafraria 

Seminary  , 

Sc.  Free  Pres. 

Boarding  School       

Br.  Wesley. 
Sc.  Free  Pres. 

Taveta,  Ger.  E.  Africa 

Thaba  Bossiu,  Basutuland 

Mahu  Boys'  Boarding  Sch. 
Boarding  School 

Ch.  Miss  Soc. 
Par.  Soc. 

EDUCATIONAL     STATISTICS 


773 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA— Continued 
Tsolo,  Kafraria 

Boarding  Schools  (2) 

Sc.  Episc. 

Unangu,  Portuguese  Nyasa 
Usaba,  Gold  Coast 

ISSsal  School  for  Boys. 
Boarding  Schools 

Un.  Miss. 
Basel 

Wathen,  Belg.  Kongo 

West  Africa 

Boarding  School  for  Girls.. . 

Boarding  Schools  (14) 

Seminary 

Br.  Baps.  (Par.) 
Am.  Episc. 
Am.Meth  (N.) 

White  Plains,  Liberia 

MADAGASCAR 
Ambatonakanga 

High  School 

High  School 

Mandridrano 

High  School 

Brit.  Friends 

(No  returns  for  the  West  Indies) 


TOTALS   OF   BOARDING   SCHOOLS   AND   PUPILS 


Location 

No.  of  Schools 

Number  of  Pupils 

Africa 

70 
8 

4,727    (Fem.  2,488;  Males, 
494    (    "         430:       " 

2,239) 

Madags 

scar 

(No  returns  for  the  West  Indies) 


TOTALS  OF  DAY  SCHOOLS   AND  PUPILS 


Africa 

Antilles,  The. 
Madagascar  . . 


1,588 
358 
SS5 


90,948  (Fem.  40,655;  Males,  50,293) 
31,973  (  "  13.647;  "  18,326) 
[20,490    (    "      67,398;       "        53,092) 


INDUSTRIAL   SCHOOLS   AND   WORK 


Location 

AFRICA 

Adafo 

Agboa 

Ailsa  Crag,  Nyasaland 

Akra,  Gold  Coast 

Aliwal  North,  Cape  Colony 
Amanzimtote,  Natal 

Amedschove,  Slave  Coast. . 
Bandawe,  Nyasaland 

Banni,  Fernando  Po 

Baraka,  Gabun 

Beabu,  West  Coast 


Name 


Mercantile   Establishment.. 

Industrial  Mission 

Industrial  Work  (Coffee- 
planting)  

Mercantile  Establishment.. 

Trade  Classes 

Industrial  Dep't  of  Boys' 
Sch.. 

Industrial  School 

Industrial  Work  (agricul- 
ture, carpentry,  printing) . 

Industrial  Work 

Industrial  Work  (coffee- 
culture 

Industrial  Work  (Coffee- 
culture)  


Date  of 
Founding 


1896 
[892 


Church  or  Society 


Basel 

Colwyn  Bay  Ins. 

Zambezi  Miss. 

Basel 

Br.  Prim.  Meth. 

Am.  Board 

No.  Germ.  Pres. 

Sc.  Free  Pres. 
Br.  Prim.  Meth, 

Am.  Pres.  (N.) 

Am.  Meth.   (N.)? 


774 


EDUCATIONAL    STATISTICS 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA— Continued 
Blair  Ochil,  Nyasaland .... 

Industrial    Work      (Coffee- 
plantation)  

i8q3 

1884 
1889 

1897 

1893 
1878 

1892 
1892 

1893 

1895 
1893 

1893 
1896 

1874 
1874 

Zambezi  Miss 

Blantyre,  Nyasaland 

Blue  Barra,  Liberia 

Sc.Es.Ch.(Pres.) 

Am.  Meth  (N.) 

Sc.  Free  Pres. 
Br.  Baptists 
Delta  Pastors 

Industrial   Work    (Agricul- 
ture)                 ...     . 

Blythswood,  Kafraria 

Bolobo,  Belg.  Kongo 

Bonny,  Niger-  mouth 

Brass,  Niger  Delta 

Brooks  Station   West  Coast 

Industrial  Class  (Carpentry, 

laundry  and  sewing) 

Industrial  School 

Industrial  School       .    .       . 

Ch.  Miss  Soc. 

Industrial  House     ... 

Am.  Meth.  (N.) 

Colwyn  Bay  Ins. 
Sc.  Free  Pres. 
Am.  Episc. 

Am.  Episc. 
So.  Af.  Mission 
Basel. 

Bugama,  New  Kalabar 

Alfred    Jones    Institute    (in 
existence'') 

Burnshill,  Kafraria 

Cape  Mount,  Liberia 

Cape  Palmas,  Liberia 

Spreull  Indust.  School 

Industrial  Department 

Industrial    Work    (Agricul- 
ture)     

Cape  Town,  Cape  Colony.. 
Christiansborg,  Gold  Coast. 
Chilingani,  Nyasaland 

Poor  Boys'  Indust.  Home... 

Industrial  Workshop 

Industrial     Work     (Coffee- 

Chinde,  Nyasaland 

Industrial    Work    (Tel eg- 

Chisamba,  Benguela 

Cunningham,  Kafraria 

Cuttington,  Liberia 

Industrial  Department 

Am.  Board 
Sc.  Free  Pres. 

Industrial    Work     (Coffee- 

Am.  Episc. 
Zambezi  Ind.Mis. 

Doko                            .    ... 

Industrial  Work 

Domasi,  Nyasaland 

Industrial     Work     (Boot- 
making,        brick^making, 
carpentry,  laundrying) .  . . 

Sc.Est.Ch.(Pres.) 
Sc.  Free  Pres. 

Duke  Town,  Old  Kalabar. . 
Dumbole 

Hope   Waddell    Indust.  De- 
partment (Carpentry) 

Industrial  Work 

Sc.  Un.Pres. 
Zambezi  Ind.  Mis. 

Ebenezer,  Liberia 

Industrial    Work    (Agricul- 
ture)    .            

Am.  Meth.  (N.) 
Am.  Pres.  (N.) 
Sc.  Fr.  Pres. 

Industrial  Education 

Emgwali,  Kafraria 

Indust.  Dept.  of  the  Girls' 
School 

Sc.  Un.  Pres. 

Engcobo,  Kafraria 

Entakamin,  Kafraria 

Trade^Classes. 

Sc.  Episc. 

Miss,     to     Kafirs 

Industrial  Work 

Eublokey,  Cavalla,  Liberia 

Fordsburg,  Transvaal 

Freetown,  Sierra  Leone 

Freretown    Br   E   Africa 

Industrial  Work 

(Eng.    and   un- 

denom.) 
Am.  Meth.  (N.) 
(?) 

Ang.  Ch.  of  S.  L. 
Ch.  Miss.  Soc. 

Present  Help  League,  etc  . . 

Industrial  School 

Industrial  Work.       . 

Fwambo,  Tanganika,   Br. 
Cen.  Africa 

Industrial  Work 

London  Soc. 

Garraway,  Liberia 

Industrial     Work     (coffee= 
culture) 

Am.  Meth.  (N.) 
Unity  of  Breth. 

Gnadenthal,  Cape  Colony.. 

Indust.    Dep.    Train.    Col. 
(baskets,  chairs  and  plait- 
ing)   

Gordon  Memorial,  Natal.. 
Gordon  Memorial,  Natal 

Manse  Boys'  Home 

Zulu  Girls'  Home. . 

Sc.  Free  Pres. 
Sc.  Free  Pres. 

Harding,  Natal  (?) 

Hora,  Natal  (?) 

Industrial  Work. 

Young  Men's  Soc, 

(Und.) 
Sc.  Free  Pres. 

Industrial  Work 

EDUCATIONAL   STATISTICS 


77^ 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA— Continued 
Ibuno,  Niger  Delta  (?).... 

Ikorofiong',  Old  Kalabar. . . 

Ikwezi  Lamaci,  Natal 

Impolweni,  Natal  . 

Indust.  Train.  School 

1877 

1879 
1887 

1887 

1893 
1894 

1892 

1892 
1887 

1892 

1887 
1893 

1841 
1870 

1893 

1892 
1897 

Qua     Ibo      Miss. 

(Irish  Pres.?) 
Sc.  Un.  Pres. 

Indust.  Work  (si.x  schools)  . 

Industrial  Institution 

Indust.  Dcpt.  of  Seminary.. 

Industrial  Institution 

Industrial  Work 

Young  Men's  Soc. 
Sc.  Free  Pres. 

Am.  Board 

Isangila,  Belg.  Kongo   

Jacktown,  Liberia 

Am.  Meth.  (N.) 
Am.    Meth.    (N.) 
London  Soc. 

Kambole,  Bechuanaland  ( ?) 
Kamondongo,  Benguela... 
Keiskama  Hoek,  Kafraria. 
Kologwe,        Usambara, 
G.  E.  A 

Industrial  Work 

Farm  School 

St.  Matthew's  Indust.  Inst.. 
Industrial  Work 

S.  P.  G. 

Univ.  Miss. 

Lagos,  West  Africa 

Leloalong,  Basutuland 

Leopoldville, Belgian  Kongo 

Likabula,  Nyasaland 

Likoma,  Nyasaland 

Native  School      

Colwyn  Bay  Inst. 
Paris  Soc. 

Manual  Training 

Am.  Bapt.  (N._) 
Nyasa  Ind.  Mis. 

Univ.  Miss. 

Industrial    Work     (book- 
binding, etc           ... 

Lisungwe,  Br.  Cent.  Af 

Industrial     Work       (coffee- 
culture) 

Zam.  Ind.  Miss. 

Livingstonia,  Nyasaland.. 
Livingstonia    Village,    Ny- 

Livingstonia  Ind.  Inst. 
Industrial  Work 

Sc.  Free  Pres. 
Zam.  Ind.  Miss. 

Lovedale,  Cape  Colony 

Magila,  Usambara,  G.E.A 
Maliya,  Nyasaland 

Industrial  Dept.  (book=bind- 
ing,    carpentry,    laundry- 
ing,  printing  and  sevv'ing). 

Sc.  Free  Pres. 

Industrial     Work      (coffee= 

Industrial  Schools   ... 

Univ.  Miss. 

Mengo,  Uganda 

Industrial    Work  (carpentry 

Ch.  Miss  Soc. 

Mitsilo,  Nyasaland  (?).... 
Mkunazini,  Zanzibar 

Industrial  Work 

Zam.  Ind.  Miss. 

Home  for  Artizan  Appren- 

Univ.  Miss. 

Mlanji,  Nyasaland 

Monrovia,  Liberia 

Estab.Ch.ofScot. 

Ricks  Indust.  Inst 

Industrial  School. 

Colwyn  Bay  Inst. 
Colwyn  Bay  Inst. 

Paris  Soc. 

Morija,  Basutuland 

Muhlenberg,  Liberia 

Muhlenberg,  Liberia 

Niamkolo,  Tanganika, 

B.C.  A 

Ntonda,  Nyasaland 

Okat,  Niger  Delta  (?) 

Okrika,  Niger  Delta 

Opobo,  Niger  Delta 

Apprentices'  Training  Sch. 
(binding  and  printing)  .  . . 

Emma  V.  Day  Sch.  for  Girls 
Industrial  Work  (carpentry) 

Syn. 
Am.   Luth.    Gen. 
Syn. 

London  Soc. 

Industrial  Branch  of 

Industrial  School 

Industrial  School 

Qua  Ibo  Miss. 
iCh.  Miss  Soc. (?) 
\  Delta  Pastor.  ( ?) 
S  Delta  Pastor.  (?) 
|Ch.  Miss. Soc. (?) 
Ch.  Miss.  Soc. 

Industrial  Class 

Patima,  Nyasaland 

Pemba    Br   East  Af 

Zam.  Ind.  Miss. 

Industrial  Work  .          

Br.  Friends 

Industrial  Work  (coffee=cul- 

Am.  Meth.  (N.) 

Phalapye,  Bechuanaland.. 
Pieter  Maritzburg,  Natal.. 
Pieter  Maritzburg,  Natal. . 

Industrial  School.             .    . 

London  Soc. 

St.  Alban's  Col.  Ind.  Dept. 
Industrial  Training  School. . 

S.  P.  G. 

S.   P.    G.    Wom. 
Miss.  Ass. 

71^ 


EDUCATIONAL    STATISTICS 


Location 


Name 


AFRICA— Continued 
Pirle,  Cape  Colony 


Rotufunk,  Sierra  Leone  . . . 
San  Carlos  Bay,  Fernao  Po 

Sass  Town,  Liberia 


Sefula,  Ba^Rutsiland 

Talagonga,  Ba^Rutsiland. 
Taveta,  Br.  East  Af 


Tsolo,  E.  Grikwaland 

Umtata,  Cape  Colony 

Umzinga,  Natal 

Umzumbe,  Natal 

Veh  Mission,  Cape  Mount 
Liberia 


Wah  Land,  Liberia 

White  PlainF,  Liberia. 
Wissika,  Liberia 


Wynberg,  Cape  Colony 

Zonnebloem,  Cape  Colony. 

THE  ANTILLES 
Port-au-Prince,  Haiti 


MADAGASCAR 

Isoavina 

Tananarive 


Ross  Industrial  Home 

Industrial  School 

Industrial      Work     (cocoa= 

farm) 

Industrial  Work  (coffee=cul- 

ture) 

Industrial  School 

Industrial  School 

Industrial    Dept.   of   Boys' 

Boarding  School 

St.  Cuthbert's  Ind.  Dept..  . . 
St.  John's  Col.  Indust.  Dept 

Industrial  Work 

Trade  Class 


Date  of 
Founding 


Industrial     Work        (coffee 

culture) 

Industrial    Work     (agricuL 

ture) • 

St.    Paul    River    Industrial 

Mission  (farm) 

Industrial      Work      (coffee^ 

culture.) 

School  of  Industry 

Kafir  Col.  Indust.  Dept  .... 


Industrial     Work      (school 
farm) 


Industrial  School 

Girls'  Sch.  Indust.  Dept. 


1893 


Church  or  Society 


\  Sc.  Free  Pres. 
\  Women's  Soc. 
Un.  Breth.  in  C. 

Br.  Prim,  Meth. 

Am.  Meth.  (N.) 
Paris  Soc. 
Paris  Soc. 

Ch.  Miss.  Soc. 
Sc.  Episc. 
Sc.  Episc. 
Sc.  Free  Pres. 
Am.  Cong. 


Am.  Meth.  (N.) 

Am.  Meth.  (N.) 

Am.  Meth.  (N.) 

Am.  Meth.  (N.) 

? 
S.  P.  G.' 

Am.  Episc. 


Br.  Cong. 
Br.  Friends 


MEDICAL  AND   NURSING   SCHOOLS 

AFRICA 

Cape  Town,  Cape  Colony. . 
Freetown ,  Sierra  Leone .... 
Lovedale,  Cape  Colony 


MADAGASCAR 

Analakely.. 

Isoavinandriano. . . 
Isoavinandriano. . , 

Tananarive 

Tananarive 

Tananarivo 


Nurses'  Home 

Train.  Class  for  Nurses. 
Nurses'  Training  Class. 


Medical  Academy 

Nurses' Training  Class 

Medical  Academy 

Nurses'  School 

Medical  Dept.  of  College. . . 

Nurses'  Training  Class 

No  returns  for  the  Antilles 


So.  Af.  Gen.Miss. 
Diocese  of  S.  L. 
Sc.  Free  Pres. 


Br.  Friends 

Br.  Fr.  and  Cong. 

Br.  Fr.  and  Cong. 

Br.  Fr.  and  Cong. 

Br.  Cong. 

Br.  Fr.  and  Cong. 


EDUCATIONAL    STATISTICS 


177 


KINDERGARTENS 


Location 

Name 

Date  of 
Founding 

Church  or  Society 

AFRICA 

1897 
1888 
1897 

Bailundu,  Benguela 

Blythswood,  Kafraria 

Chisamba,  Benguela 

Ikwesi  Lamaci,  Natal 

Kindergarten  Class.          ,,,, 

Sc.  Free  PreSj 

Kindergarten  Class     

Young  Men's  Soc. 
Am.  Board 
Sc.  Free  Pres. 

Kamondongo,  Benguela. . . 

Lovedale,  Cape  Colony 

Phalapye,  Bechuanaland. . 
Pretoria,  Transvaal 

Kindergarten 

Kindergarten 

Kindergarten  Class 

Br.  Wes.  Soc. 

Sakanjimba,  Benguela 

Wellington,  Cape  Colony. . 

Kindergarten 

Undenom. 

No  returns  for  the  Antilles  or  for  Madagascar 


LITERARY   STATISTICS 
1 

BIBLE==VERSIONS 

This  List  is  compiled  by  Mr.  Noble  from  those  of  Doctors  Cust,  Dennis  and  Edmonds. 


Language  or 
Dialect 


AFRICA 

Akba,  Akra  orGa.. 

Akunakuna 


Akwapem     (See 

Ashanti) 
Amharic 


Arabic. 


Ashanti  or  Otshi 


Ashanti  or  Fanti... 
Bangi 


Benga 

Berber  (PKabail).. 

Bilin  or  Bogos 

Bondei 

Bopoto  (See  Poto) 

Bule 

Bullom 

Bunda  or  Ki^Mbunda 
Busembi 


Location 


Eastern  Gold  Coast, 
Old  Kalabar 


Chagga 

C  h  i  n  y  a  n  j  a     ( See 

Nyanja) 
Chuana  or  Si=Chuana 
Chuana  or  Si-Rolong 

Dama     or     Damara 

(See  Herero) 
Di::Kele  (See  Kele) . 
Dualla 


Efik. 


Abyssinia 

Ainca,  passim. 


Publication 


Ashanti    and    Gold 

Coast 

Cape  Coast  Castle  . 
Belgian  Kongo 


Gabun . 


Algeria  and  Tunisia 
North.  Abyssinia 
North.  Zanzibar. 


Ethiopic,    Gheez    or 
Giz 


Evhe(Anlo), 


Gabun 

Sierra  Leone  (near) 

Angola 

Belgian  Kongo 


Kilima=Njaro. 


Chuana  and  Tabili 
Bechuanaland  . . . . 


Kamerun 


Old  Kalabar. 


Abyssinian  Church. 
West.  Gold  Coast.. 


Bible,  entire. 
Luke 


Bible,  Revised  Ver- 
sion 
Bible;  also,  in  part, 
for  the  blind 


Bible 

New  Testament. . . 
Matthew,      Mark, 

Luke  and  John 
Psalms     and     New 

Testament. .. . 

Luke 

Mark 

Matthew  and  Luke. 


Gospels  (all)  ... 

Matthew 

Luke  and  John. . 
Matthew,  Mark  and 

Luke 

Matthew 


Date 


Bible 

New  Testament 


Old   Testament    (in 

part) 

Bible 


1844 


Bible. 


New  Testament  and 
Psalms 

{New      Test.      and 
parts  of  O.  T. . 
New  Test,  by  Bre- 
men Bible  Soc.  . 


1870 
1884 


1883? 
1881 


1815 
1888 


1856 


1870 


1874 


Publisher 


Br.  Bible  Soc. 
Nat.  Bib.  Soc. 
Sc. 


i  Am.  Bib.  Soc. 
(  Br.  Bib.  Soc. 

Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

Bap.  Miss. Soc. 

Am.  Bib.  Soc. 
Br,  Bib.  Soc. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

Am.  Bib.  Soc. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

Bap.  Miss. Soc. 
Br.  Bib.  Soc. 


Br.  Bib.  Soc. 
Gospel^Prop. 
Soc. 


Br.  Bib.  Soc. 
Bap.     Miss. 
Soc. 

Nat.   Bib.  Soc. 
Scot. 


Br.  Bib.  Soc. 

r  Br.  Bib.  Soc. 
{  No.Ger.Miss. 
1      Soc. 


778 


LITERARY    STATISTICS 


779 


Language  or 
Dialect 

Location 

Publication 

Date 

Publisher 

AFRICA— Contin'd 
Evhe  (Popo) 

Dahome 

Genesis,    Psalms 
andN.  T 

Mark 

1884 

1885 

1893 

1888 
1886 

1867 

1887 

1892 

1887 

1888 
1857 

1877 

1877 

i860 
1896 

1891 

1882 
1883 

1888 
i88s 

Fadidja (See  Nubian) 

Falasha=Kara      (for 

Jews) 

Kara,  Abyssinia  . .. 
Gabun        . 

Br.  Bib.  Soc. 
Br.  Bib  Soc 

Fan,   Fang    o  r   P  a= 
Huin 

Genesis    and     Mat- 
thew   

Gallaland 

Br   Bib  Soc 

Fiot   or     Fyot    (See 

Kifiot  or  Ki=Fiot) 
Galla  (Bararetta). .. 

John  ...    . 

Br.  Bib  Soc 

Galla  (Ittu) 

Harar 

Br.  Bib.  Soc 

Galla  (Shoa) 

Gallaland 

Uganda  

New  Test,  and  parts 
of  O.T 

fSw.  Ev.  Nat. 
<      Soc. 

Ganda  or  Lu=Ganda. 

Bible 

I  Brit.  Bib.  Soc. 
Brit    Bib    Soc 

Giryama. 

Mombaz. 

Acts,      Luke       and 
Matthew. 

Ger.  East  Africa... 
Liberia 

Br.  Bib  Soc 

Gogo 

<  Jonah.  Luke, 
/  Matthew  and  Ruth 
Parts   of    New   and 
OldTests 

Gospels  (all) 

C  Genesis,  Exodus,  1 
1     Psalms,                 , 
1  Isaiah  and  New  f 
[   Test.                     J 
New  Testament  and 
Psalms 

f  New  Test.  (A.  V.) 

Grebo     

Br.  Bib.  Soc. 

Gwamba    

(  Limpopo  River  and 
(      Transvaal 

Nigeria 

Am.  Bib.  Soc. 

Hausa. 

Br.  Bib.  Soc. 
Br    Bib    Soc 

HereroorOva=Herero 

"Hottentot"      (See 
Nama) 

Damaland,  G.  S.  A. 

Niger  Delta 

Upper  Niger  River. 

Niger^mouth 

Niger=mouth ....... 

Binwe    and     Niger 
confluence 

Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

Ibo  or  Isuama 

]  New  Test.  (R.  V.j 

Ibo 

New  Test,    (to  He- 
brews) and  Psalms 
Gospels. 

Idzo  or  Ijo 

Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

New  Testament 

Ch.  Miss.  Soc. 

Br.  Bib.  Soc. 

Isubu 

Genesis  and  Gospels 

Bap.  Miss.Soc. 
Br.  Bib.  Soc. 

Jolof     or     Yolof     or 
Wolof 

Bathurst,  Gambia. . 
Algeria  and  Tunisia 

Kafraria,   Cape 
Colony      .    . 

Kabail  or  Kabyli 

Kafir,    Khosa     or 
Xosa  (?) 

Acts  and  Gospels. . . 
Bible  (Revised  Ver- 

Br.  Bib.  Soc. 

U^Sagara,  G.  E.  A 
Gabun 

Magila,  G.  E,  A... 
Belgian  Kongo 

Br.  Bib.  Soc. 

Kaguru 

Kele  or  Di^Kele 

^  John,  Jonah,  Luke, 
(  Matthew  and  Ruth. 

Br.  Bib.  Soc. 
Am    Bib.  Soc. 

Khoi^^Khoin      (See 

Nama) 
Ki=Bondei        (See 

Bondei) 

John 

Un  Miss. 

Kifiot   (Fyot   or  Ka- 
binda) 

Kingondo     or      Ki; 
Ngondo    (See 
Ngondo) 

New  Testament.... 

Sw.  Miss.  Un. 

78o 


LITERARY    STATISTICS 


Language  or 
Dialect 

AFRICA— Contin'd 

Kongo 

Koptic 

Kuana     (See     S  U 

Kuana) 
Kuanyama  or  Kwen- 

yama 

Makua  or  Kua 

Malagas! 

Maltese 

Mambwe      or      K  i= 

Mambwe 

Mananja  or  Nanja.. 


Mande  or  Mandingo. 
Mashona(SeeShuna) 
Matabele    (See    Ta- 

bili)  _ 
Mauritian  Creole..  .. 


Location 


Mende  , 
Mongo  , 


Mpongwe  (See  Pong- 

we ) 

Mwamba 

Nama,  Khoi=Kh  o  i 

or  Hottentot 


Ndonga  (See  Ovam- 

bo) 
Ngondo 


Ngoni    (Nyasan 

Zulu) 

Nubian 

Nupe 

Nyamwezi 


Nyanja. 


Nyika  or  Ki=Nika 
Ovambo  or  Ova-Mbo 


Pedi  or  Si=Pedi  .  . 

Pokomo 

Pongwe  or  Mpongwe 

Poto  or  Bopoto 

Riff,  Rifi  or  Shilha 
Ronga 


Sagalla. .. 

Sena 

Shambala 


Belgian  Kongo 

Egypt 

North. Ovamboland, 

G.  S.  A 

Mozambique 

Madagascar 

Malta 

Tanganika,  B.  C.  A. 

Shire,  Nyasaland.. 

Gambia 

Mauritius 

Sierra  Leone  (near) 

Equatoria,      Belg. 
Kongo  

Nyasaland 

Great      Namaland, 
G.S.A 


Livingstonia,  Nyas 
aland 


Publication 


West.   Nyasaland 
Dongola,  Egypt. . 
Nigeria, Cent.  Sudan 
Unyamwezi,G.E.A. 

Lake    Nyasa     and 
Shire  River 


Mombaz,  B.  E.  A. . 
Ovamboland   or 

Damaland 

North.  Transvaal  . . 

Witu,  B.  E.  A 

Gabun 

Belgian  (?)  Kongo. 

Marocco 

DelagoaBay,P.E.A. 

B.E.A.  and  G.E.A. 

(boundary) ... 
Shire    and  Zambezi 

confluence.  . . . 
German  East  Africa 


New  Testament 

New  Test,  and  parts 
ofO.  T.  (?) 


Gospels  (all) 

Matthew 

Bible  (R.  V.) 

Acts,  John,Matthew 


Mark 

G  ospel  s  (4)  and 
Epistles  (3) 


Matthew. 


Luke,  Mark  and 
Matthew 

Acts,  Gospels  (4) 
and  Romans 


Matthew. 


Mark. 


New.  Test.;  O.  T, 
preparing;  and 
Psalms 


Gospels  (all) 


Mark 

Mark 

Gospels  (all)  ... 

Luke,    Mark     and 

Matthew 


Date 


{  Nehemiah 

I  New  Testament.. , 
Luke  and  Matthew, 


Matthew 

New  Testament 

Mark 

Bible  (in  great  part) 

Luke 

John  and  Matthew. 
First  Corinthians 
and  John 


Mark. 


Mark. 

Genesis   and    Mark 
(in  parts) 


1852 


1893 


t893 


1838 


1871 
1897 


1885 
1861 

1896 


189s 
1850 

1892 
1888 
1894 

1884 
1894 
1892 
1897 


Publisher 


Bib.Trans.Soc. 

\  S.  P.  C.  K. 
i  Br.  Bib.   Soc. 


Br.  Bib.  Soc. 
Un.  Miss. 
Br.  Bib.  Soc. 
B.  B.  S.  ? 

Br.  Bib.  Soc. 

Nat.  Bib.  Soc. 

Scot. 
Brit.  Bib.  Soc. 


Br.  Bfb.  Soc. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

Nat.  Bib.  Soc. 


Br.  Bib.  Soc, 


Sc.  Free  Pres. 

Sc.  Free  Pres. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

Br.  Bib.  Soc. 

Nat.  Bib.  Soc. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 

Br.  Bib.  Soc. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 
Am.  Bib.  Soc. 
Bap.  Miss. Soc. 
Br.  Bib.  Soc. 

Br.  Bib.  Soc. 

Br.  Bib.  Soc. 

Br.  Bib.  Soc. 

I  "Berlin  in." 


LITERARY    STATISTICS 


781 


Language  or 
Dialect 


AFRICA— Concl'd 
Sheitswa. 


Shuna  or  Ma=Shona, 
Siga  or  Tonga 


Sukuma 


Sus  (?  Shlu  ?) 
Susu 


Sutu  or  Si^Sutu. 


Swahili  (Mombazi). 
Swahili  (Zanzibari). 
Tabili  or  ]\Ia=Tabele 
Taveta 


Teke. 


Temne  or  Timni. 


Tigre  or  Tigrai  .  . . 

Tonga  (not  Slga) 

Tumbuka 

Umbundu , 

Umon  or  Yala 


Wanda. 
Yao  . . . 


Yariba 

Yiddish     (Hebrew 
dialect 


Zulu 

ANTILLES  AND 
SOUTH  AMERICA 
Creolese 


Curacoan 

Dominican     (French 
patois) 


Negro^English. 


Location 


Zululand,  Natal...  . 

Rhodesia,  B.  S.  A. . 
Tongaland     (N.    of 

Zululand) 

Lake      Victoria, 

G.  E.  A 

Marocco 

French  Guinea 


Cape  Colony,  Or- 
ange and  the  Sutus 

Mombaz,  B.  E.  A.. 

Zanzibar,  B.  E.  A.  . 

Rhodesia,  B.  S.  A.. 

K  i  1  i  m  a=N  j  a  ro, 
G.E.  A 

Belg.  and  French 
Kongo 


Sierra  Leone  (near) 

East.  Abyssinia 

Nyasaland 

West.  Nyasaland  . . 

Benguela 

Old  Kalabar 


Betw.  Lakes  Nyasa 
and  Tanganika. . 

East,  and  South. 
Nyasaland 


Yariba,  Cent.  Sudan 

Algeria,Tripolitana, 
Tunisia 


Natal. 


Danish  West  Indies 
Dutch  West  Indies. 

Dominica,  Grenada, 
St.  Lucia  and 
Trinidad 

Dutch  Guiana  or 
Surinam 


Publication 


Acts,    Luke,    Mark 

and  Matthew 

Mark 


New  Testament. . . . 


Gospels  (all)  .... 
Luke  (in  part) .  . . 
New  Testament . . 


Bible 

John  and  Luke. 

Bible 

Luke 


John,    Luke   and 
Matthew 


Mark. 


Hist.  Books,  Pen- 
tateuch, Psalms 
and  New  Testa - 

[      ment 

Gospels  (all) 

Mark 


Mark 

John  and  Mark 

Mark    and   part    of 
Matthew 


Jonah  and  Mark  . . . 

New  Testament  (to 

James) 

Bible  (Rev.  Vers.). 


Luke. 
Bible. 


N.  T 

Mark 

Mark  and  Matt, 


Mark 

Psalms  and  N.  T. 


Date* 


1897 


^895 


1850 
1892 
1862 
1897 


1866 
1865 


1850 

1896 
1869 


Publisher 


Am.  Bib.  Soc. 
Br.  Bib.  Soc. 

Am.  Bib.  Soc. 

Br.  Bib.  Soc. 
Br.  Bib.  Soc. 
Soc.       C  h  r. 
Knowl. 

Br.  Bib.  Soc. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 
Br.  Bib.  Soc. 


Br.  Bib.  Soc. 

Am.      Bap. 
Union 


Br.  Bib.  Soc. 
Br.  Bib.  Soc. 
\  Sc.FreePres.? 
\  Nat.Bib.Soc? 
Sc.  Free  Pres. 
Am.  Board 

Nat.  Bib.  Soc. 

Sc.  Free  Pres. 


Br.  Bib.  Soc. 
Br.  Bib.  Soc. 


Br.  Bib.  Soc. 
Am.  Bib.  Soc. 
BaselBib.Soc. 
Br.  Bib.  Soc. 


Dan.  Bib.  Soc. 
Am.  Bib.  Soc. 


Brit.  Bib.  Soc. 
Brit.  Bib.  Soc. 


*  The  dates  of  publication  are  not  intended  to  be  regarded  as  absolute.  From  the 
nature  of  the  case  only  approximations  to  the  date  can  be  stated.  The  Encyclopedia  of 
Missions  gives  exact  dates,  and  also  adds  many  interesting  and  valuable  details  both  as 
to  the  versions  named  here  and  as  to  tentative  or  unknown  translations. 


782 


LITERARY    STATISTICS 


NON^MISSIONARY   BIBLE-VERSIONS 

These  are  used  either  by  inhabitants  of  Africa  who  are  not  aborigines  or  by  Africans 
outside  of  Africa  itself.  Among  African  missionary=versions  might  almost  be  included 
the  Baluch,  Hindi  and  Osmanli^Turki  translations  of  the  Bible  in  whole  or  in  part,  for  it 
can  not  but  be  either  that  those  respectively  are  used  by  Christian  missionaries  among 
the  Baluch  and  Sikh  soldiery  of  the  British  possessions  on  the  East  Coast  and  among 
the  Banian  traders  or  Hindi  laborers  of  Mauritius,  Natal,  Trinidad  and  Zanzibar,  or  that 
this  is  read  among  the  Turkish=speaking  inhabitants  of  Egypt  and  Tripolitana.  For 
Spanish  Jews  in  North  Africa  a  Judeo^Spanish  version  is  available. 

Language  of  the  Version  Location  or  Peoples 

Dutch Boers  throughout  South  Africa 

English Throughout  Africa,  the  African  Islands  and  the  Americas 

Finn Finn  missions  in  Ger.  Southwest  Africa 

French North,  South  and  West  Africa,  Egypt,  Madagascar,  Mauritius, 

Reunion  and  the  West  Indies 
German German   East   Africa,    Kamerun,   German    Southwest  Africa, 

Togo  and  German  missions 

Greek Egypt,  Tripolitana,  etc 

Hebrew Egypt,  North  Africa  and  South  Africa 

Italian Eritrea,  the  Levant,  Malta,  Tripoli  and  Tunis 

Latin The  Roman  Church 

Norse  and  Swedish Scandinavian  missions  in  Madagascar  and  South  Africa 

Portuguese Angola,  Azores,  Bissao,  Cape  Verd  Is.,  Madeira,  Mozambique 

and  Sao  Thome 

Russian  ? Abyssinian  Christians? 

Spanish The  Antilles   and,   in   Africa,   the  Canaries,   Ceuta,   Corisco, 

Sahara,  etc. 


STATISTICS  OF  AFRICAN  LANGUAGES  AND  PEOPLES 
POSSESSING   BIBLE=VERSIONS 

These  are  compiled  from  Doctor  Gust's  two  Lists  in  The  Encyclopedia  of  Missions 


Language 

Family 

Alphabet 

Number 
of  Speakers 

Duration 
of  Language 

Akba,  Akra  or  Ga 

Akunakuna         

Negro 

Negro 

Shemitic 

Shemitic 

Negro 

Aryan 

Bantu 

Bantu 

Hamite 

\  Hamite  ?  .  \ 
\  Shemitic?.  \ 

Bantu 

Bantu 

Bantu 

Negro 

Bantu 

Bantu 

Roman 

Roman. ... 
Amharic   and 

Roman 

Arabic       and 

Roman 

Roman 

Arabic 

Roman 

Roman 

Roman 

Amharic  .... 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

100,000    

Unknown  

2,000,000 

50,000,000  in    the 
world 

Permanent 

Arabic 

Permanent 
Permanent 

3,000,000  (?) 

1,500,000  in  Balu- 
chistan   

Unknown 

Unknown 

Several  millions. 

Permanent 

Baluch 

Bang!  .                 

Permanent 

Benga..                        .    . 

Berber 

Permanent 

Permanent 

Bondei                        

Unknown 

Unknown 

Unknown 

1 ,000 

Permanent 

Bopoto  (See  Poto) 

Bule                   

Permanent 
Permanent 

Dying 

Bunda                   

Unknown 

Unknown 

Permanent 

Busembi 

Uncertain 

LITERARY    STATISTICS 


783 


Language 


Chagga 

Chuana 

Creolese 

Curacoan 

Dominican 

Dualla 

Dutch 

Efik 

English 

Ethiopia  or  Ghiz 

Evhe 

Falasha=Kara 

Fan,    Mpangwe   or   Pa= 

Huin 

Finn  or  Suomi 

Fiot  or  Kabinda 

French 

Galla 

Ganda 

German 

Giryama 

Gogo 

Grebo 

Greek 

Hausa 

Hebrew 

Herero 

Hindi 

Ibo 

Idzo  or  Ijo 

Igara 

Igbira 

Isubu 

Italian 

Jolof 

Judeo^Spanish 

Kabail 

Kafir 

Kaguru 

Kele 

Kongo 

Koptic 

Kuana,      Secoana,      Si= 

Kuana 

Kuanyama  orKwenyama 

Latin 

Makua  or  Kua 

Malagas!  or  Hova 

Maltese 

Mambwe 

Mande  or  Mandingo. .  . . 

Mende 

Mongo 

Mpongwe  (See  Pongwe) 

Mwamba 

Nama 

Ndonga  (See  Ovambo)  . 


Alphabet 


Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

Ethiop 

Roman 

Amharic 

Roman 

Gothic 

Roman 

Roman 

Amharic   and 

Roman .... 

Roman 

Gothic     and 

Roman 

Roman 

Roman 

Roman 

Greek    and 

Roman,... 

Roman 

Hebrew 

Roman 

Arabic     and 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 

Hebrew 

Roman 

Roman 

Roman 

Roman 

Roman 

Koptic 

Roman 

Roman 

Roman 

Roman 

Roman.  . 

Arabic  (?)... 

Roman 

Roman 

Roman 

Roman 

Roman 

Roman 


Number 
of  Speakers 

Duration 
of  Language 

Unknown 

Unknown 

Unknown  

Unknown  

Unknown  

Unknown 

Uncertain 

Permanent 

Uncertain 

Uncertain 

Uncertain 

Permanent 

90,000. 

200,000,000 

A  few  priests 

Unknown 

20,000  "Jews"... 

Permanent 
Dead 

Permanent 
Permanent 

200,000 

Permanent 

2,250,000 

Unknown 

40,000,000 

Permanent 
Permanent 
Permanent 

4,500,000 

5,000,000 

Permanent 
Permanent 

45,000,000 

Unknown 

Unknown 

Unknown 

Permanent 
Uncertain 
Permanent 
Permanent 

3,000,000 

15,000,000? 

8,000,000? 

Unknown 

Permanent 
Permanent 
Permanent 
Permanent 

85,000,000 

Unknown 

Unknown  

Unknown  

Unknown  

Unknown  

29,000,000 

Unknown 

Unknown 

Unknown 

250,000 

Permanent 

Permanent 

Permanent 

Permanent 

Permanent 

Permanent 

Permanent 

Permanent 

Uncertain 

Permanent 

Permanent 

Unknown 

Permanent 
Dying? 
Permanent 
Dead 

Unknown 

A  few  priests 

Unknown 

Unknown 

Clergy  of  Rome . . 
Unknown 

Permanent 
Permanent 
Dying 
Permanent 

Q  coo  000 

Permanent 

170,000 

Dying 

Uncertain 

Permanent 

Uncertain 

Uncertain 

Unknown 

8,000,000 

Unknown 

Unknown 

Unknown 

Unknown 

Uncertain 
Dying 

784 


LITERARY    STATISTICS 


Language 


Negro=English 

Ngondo 

Ngoni 

Norse 

Nubian 

Nupe 

Nyamwezi 

Nyanja 

Nyika 

Osmanli 

Ovambo,Ndonga  or  Mpo 

Pedi 

Pokomo 

Pongwe,     Mpongwe     or 

Ayogo 

Portuguese 

Poto 

Riff  or  Shilha 

Ronga 

Russian 

Sagalla 

Shambala 

Sheitswa 

Shuna 

Siga  or  Tonga 

Spanish 

Sukuma 

Sus  (?Shlu  ?) 

Susu 

Sutu 

Swahili 

Swedish 

Tabili 

Taveta 

Teke 

Tigre 

Timni  or  Temne 

Tonga  or  Thonga  . . . 

Tumbuka 

Umbundu 

Umon 

Wanda 

Yao 

Yariba 

Yiddish 

Zulu 


Family 

Alphabet 

Number 
of  Speakers 

Duration 
of  Language 

Aryan    and 

Negro 

Roman 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown 

Dying 

Aryan 

Gothic     and 

Roman 

4,000,000 

Permanent 

Hamite?  Ne- 

pro?. 

Arabic     and 
Roman 

1,000,000 

Permanent 

Negro 

Roman 

Unknown 

Permanent 

Bantu 

Roman 

Unknown 

Permanent 

Bantu 

Roman 

Unknown 

Permanent 

Bantu 

Roman 

50,000 

Uncertain 

Ural-Altaic. 

Arabic 

5,000,000 

Permanent 

Bantu 

Bantu 

Roman 

Roman 

Uncertain 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown 

Dying? 

Aryan 

Roman 

5,000,000 

Permanent 

Bantu 

Roman 

Unknown 

Uncertain 

Hamite 

Roman 

Unknown  

Permanent 

Bantu 

Roman 

Unknown 

Uncertain 

Aryan 

Cyril's 

75,000,000 

Permanent 

Bantu 

Roman 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown ,. 

Uncertain 

Bantu 

Roman 

Unknown 

Permanent 

Bantu 

Roman 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown 

Uncertain 

Aryan 

Roman 

16,000,000 

Permanent 

Bantu 

Roman 

Unknown 

Uncertain 

Hamite 

Roman 

Unknown 

Permanent 

Negro 

Roman 

Unknown 

Permanent 

Bantu 

Bantu 

Roman 

Arabic     and 

Roman 

1,000,000  ? 

Permanent 

Aryan 

Gothic     and 

Bantu 

Roman. . . . 
Roman 

Uncertain 

Bantu 

Roman 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown 

Uncertain 

Shemitic  .... 

Amharic   and 

Negro 

Bantu 

Roman 

Permanent 

Roman 

Unknown 

Permanent 

Bantu 

Roman 

Unknown 

Uncertain 

Bantu 

Roman 

Unknown 

Permanent 

Negro 

Roman 

Unknown 

Permanent 

Bantu 

Roman 

Unknown 

Uncertam 

Bantu 

Roman 

Unknown 

Dying 

Negro 

Shemitic 

Hebrew 

Unknown 

Uncertain 

Bantu 

Roman 

300,000 

Permanent 

LITERARY    STATISTICS 


785 


DIGLOTS   AMONG  AFRICAN   PEOPLES 

(From  Doctor  Gust's  List.) 


Amhara;  in  A.  and  Ethiopic. 

Arabic;  in  A.  and  English,  Ethiopic, 
French,  Hausa,  Koptic  or  Syriac. 

Bangali;   in  B.  and  English. 

Bullom;  in  B.  with  English. 

Dutch;  in  D.  with  English. 

English ;  in  E.  with  Arabic,  Bangali, 
Bullom,  Dutch,  French,  German, 
Greek,  Hebrew,  Italian,  Osmanl;  or 
Spanish. 

Ethiopic  or  Ghiz;  in  E.  with  Amharic. 

French;  in  F.  with  Arabic,  English,  Greek, 
Hebrew,  Maltese  or  Osmanli. 

German;  in  G.  with  English,  French,  He- 
brew or  Italian. 

Greek;  in  G.  with  English,  French,  Ger- 
man or  Latin. 

Hebrew;  in  H.  with  English,  French, 
German,  Italian,  Osmanli  or  Span- 
ish. 


Italian;  in  I.  with  English,  French,  Ger- 
man, Hebrew,  Latin,  Maltese  or 
Osmanli. 

Latin;  in  L.  with  Italian,  Osmanli  or 
Spanish. 

Norse;  in  N.  with  English. 

Russian;  in  R.  with  Hebrew. 

Spanish;  in  S.  with  English,  Latin  or 
Hebrew. 

Swedish-   in  S.  with  English. 

Syriac;  in  S.  with  Arabic. 

Turkish;  in  O.  with  English,  French, 
Hebrew  or  Italian. 

AFRICAN  VERSIONS  IN  PREPA- 
RATION 
Benga:  Gen.,  Prov.,  Ecc,  Is.  and  Dan. 
Gogo:  Acts,  John  and  Mark. 
Nama :  Old  Testament. 
Ngondo:  Old  Testament  (a  few  chapters). 


CIRCULATION   OF   THE   SCRIPTURES,  BY  BIBLE  AND 
TRACT  SOCIETIES,   IN    1895 


Bibles 

Testaments 

Portions 

Totals 

American  Bible  Society 

2,030 
14 

4,563 
63 

13,023 
664 

Arabia 

19,777 

771 

Totals 

2,044 

397 
0,091 
1.338 

4,626 

488 

44,313 

4,535 

13.687 

3.262 
34,672 
4,308 

20,548 

British  and  Foreign  Bible  Society 
Abyssinia  and  Arabia          .   . 

85.076 
10,181 

Totals 

7.846 
Africa    has 

1,733 
224 

49,336 
sixty=six    au 

1,817 
100 

42,242 
xiliaries.) 

1,252 

(This  society  in 

National  Bible  Society  of  Scotland 
Africa 

99,404 
4,602 

Antilles,  The 

Totals 

1.957 

1.917 

1.252 

4,926 

Grand  Totals 

57.181 

124,878 

03."/y     1 

786 


LITERARY    STATISTICS 


MISSION   PUBLISHING   HOUSES  AND   PRINTING 
PRESSES 


Location 
AFRICA 

Asmara 

Blantyre  


Bolobo,  Belgian  Kongo. 

Bonny,  Niger  Delta 

Cape  Mount,  Liberia. . . 

Chumie 

Domasi,  Nyasaland . . . . 


Duke  Town, Old  Kalabar 

Freretown,  B.  K.  A 

Gnadenthal,CapeColony 

Heluan,  Egypt 

Kambole,  Tanganika 

Kamondongo,  Benguela. 

Lagos,  Yariba 

Likoma,  Nyasaland 


Society 


Swed.  Nat.  Soc. 
Estab.     Ch.     of 

Scotland 
Br.  Par.  Bapt. 
C.  M.  S. 
Am.  Episcopal 
Sc.  Free  Pres. 
Estab.      Ch.     of 

Scotlajnd 
Sc.  United  Pres. 


Unity  of  Breth 
C.  M.  S. 
L.  M.  S. 
Am.  Board. 
C.  M.  S. 
Univ.  Mission 


Location  Society 

AFRICA— Continued 
Livingstonia,  Nyasaland. Sc.  Free  Pres. 
Londe,  French  Kongo..  .Swed.  Miss.  Un. 
Lovedale,  Cape  Colony. .  Sc.  Free  Pres. 

Luba C.  M.S. 

Magila,  B.  E.  A Univ.  Miss. 

Main,  Kafraria Sc.  Free  Pres. 

Mkunazini,  Zanzibar. . .  .Un.  Miss. 

Morija,  Basutuland Paris  Soc. 

Onitsha,  Niger  River C.  M.  S. 

Taveta,  B.  E.  A C.  M.  S. 

Wathen  or  Ngombe Br.  Part  Bap. 


MADAGASCAR 

Tananarivo 

Tananarive 

Tananarivo 

Tananarivo 

(No  returns  for  the  West  Indies) . 


.F.  F.  M.A. 
.L.  M.  S. 
,  Norse  Luth. 
S.P.G. 


PERIODICAL   LITERATURE 


Place  of  Publication 

Name  of  Periodical 

Publisher 

AFRICA 

Bethany 

Blantyre. 

Moshupa^Tsella  (Monthly) 

Hermannsburg 
Es.  Ch.  of  Sc. 

Kalilole  (Monthly) 

Life  and  Work  in  British  Central  Africa 
(Monthly) 

Sc.  Estab.  Church 

Bolobo 

Sparks  of  Fire  (Monthly) 

Br.  Par.  Bap. 
Berlin  Soc. 

Mogoera  on  Basutho  (Monthly) 

Murshid  (The  Guide)  (Weekly) 

The  Link  (Monthly)            ..    . 

Am.  Un.  Pres. 

Cape  Town 

Cape  Town     

S.  A.  Gen    Miss. 

The  Pioneer  (Monthly) 

S.  A.  Gen.  Miss. 

De  Bode  (The  Messenger)(Bimonthly) . 
Children's  Friend  (Monthly) 

Un.  of  Breth. 

Gnadenthal 

Un.  of  Breth. 

King  William's  Town.  .. 

Imvo  Neliso  Lomzi  (Opinion  and  Eye 
of  the  Town)  (Weekly) 

? 

Kiungani   

Msimulizi  (The  Reporter)  (Weekly)  .. 

Univ.  Miss. 

Livingstonia 

Aurora :  a  Journal  of  Miss.  News  and 
Christ.  Work  (Bimonthly) 

Sc.  Free  Press. 

Londe 

Almanac;    also.  Messenger  of   Peace 

Lovedale 

Christian  Express  (Monthly) 

Sc.  Free  Pres. 

Lovedale  Literary  Soc.  Magazine 

Lovedale  News                             .       .    . 

Sc.  Free  Pres. 

Lovedale 

Sc.  Free  Pres. 

Magila : 

Habari  za  Mwezi  (Monthly  News)  . . . 

Univ.  Miss. 

LITERARY    STATISTICS 


787 


Place  of  Publication 

Name  of  Periodical 

Publisher 

AFRICA— Continued 

Indaba    Zamabandla     (News    of    the 
Churches)   (Quartefiy) 

Sc.  Free  Pres. 

Ebif a  Munsi  ( Monthly; 

Ch.  Miss.  Soc. 

Paris  Society 

Sierra  Leone 

Sieira  Leone  Messenger 

South  Africa 

Ys  and  Otherwise  (Quarterly) 

Christian  Student  (Quarterly) 

Taveta  Chronicle  (Occasional) 

Monthly  Bulletin 

W.  C.  T.  U. 

South  Africa 

Y.  M.  C.  A. 

Taveta 

Ch.  Miss.  Soc. 

Tunis 

Y.  M.  C.  A. 

Wellington 

Mission  Newsletter  (Monthly) 

White     Ribbon      for     South     Africa 
(Monthly)     

Independent 

Wellington 

W.  C.  T.  U. 

Zululand 

Torch  Light 

? 

Niger  and  Yariba  Notes 

Hausa  Ass. 

MADAGASCAR 

Children's  Friend 

London  Society 
Unity  of  Brethren 

WEST  INDIES 
Kingston,  Jamaica 

Jamaica  Moravian  (Monthly) 

MEDICAL   STATISTICS 

1 

HOSPITALS  AND    DISPENSARIES 


Location 


AFRICA 
Abeokuta 


Alexandria 

Amanzimtote.., . 
Amedschovhe  . . 

Asiut 

Awyaw  (Oyo) . . 

Bailundu 

Bandawe 

Banza  Manteke. 
Batanga 


Belloso 

Renguela 

Benito 

Blair  Ochil  .. 

Blantyre 

Blythswood. . . 

Bolengi 

Bolobo 

Bompeh 

Cairo 

Caifo 

Capre  Mount. 
Cape  Palmas. 
Casablanca.., 

Chisamba 

C»eek  Town  . 

Doniasi 

rVuke  Town. . 

Durban 

Bfulen...  ._.  .. 
Bkwendeni  . . 
Emgwali  ..  . . 
Bmuremura.. 
Elquatorville . 

Bez 

Freetown 


Fwambo 

Hohenfriedberg. 

Ibadan 

Ikau 

Ikoko 

Ikorana  

Ikorofiong 

Irehu 


Designation 


Dispensary 

Kaiserswerth    Deaconesses' 
Hospital  and  Dispensary. 


Date  of 
Founding 


1857 


Society  or  Church 


1868 

1895 
1897 

1889 
1884 

1896 
1896 
1896 
1885 

1888 

1892 

1896 
1895 

No.  Af.  Miss. 

Hospital  and  Dispensary.  . . 
Dispensary  Work  ... 

Am.  Board 
No.  Germ.  Soc. 

Hospital  and  Dispensary. .. 
Hospital  and  Dispensary. .. 

Am.  Un.  Pres. 
Am.  Bapt.  (So.) 

Dispensary         

Sc.  Free  Church 

Hospital  and  Dispensary.  .. 
Mary   Laffin   Hospital   and 

Am.  Bap.  Un.  (N.) 

Am.  Pres.  (North) 
Swed.  Nat.  Soc. 

Dispensary    

Am.  Board 

Dispensary.        

Am.  Pres.  (N.) 

Hospital  and  Dispensary.  .. 

Zambezi  Ind.  Miss. 
Sc.  Estab.  Church 

Dispensary                  

Sc.  Free  Church 

Medical  Work 

Am.  Bap.  Un.  (N.) 

Br.  Par.  Bap. 

Un.  Breth.in  Christ 

Dispensary           ...          .... 

Hospital  and  Dispensary.  .. 

Ch.  Miss.  Soc. 

Dispensary  Work  forWomen 

St  Mark's  Hospital 

Dispensary 

Am.  Episcopalians 
Am.  Episcopalians 
No.  Af.  Miss. 

Dispensary 

Am.  Board 

Goldie  Memorial  Hospital.. 

Sc.  Un.  Pres. 
Sc.  Estab.  Church 

Hospital  and  Dispensary.  .. 
Dispensary              ...        .... 

Sc.  Un.  Pres. 
S.  P.  G. 

Hospital  and  Dispensary.  .. 
Dispensary                  

Am.  Pres.  (N.) 
Sc.  Free  Church 

Sc.  Un.  Pres. 

Dispensary 

Sc.  Un.  Pres. 

Am.  Bap.  Un.  (N.) 

No.  Af.  Miss. 

VictoriaDispensary  for  Jews 
Princess    Christian   Cottage 

Dispensary                      

London  Society 

"Berlin  HI" 

Ch.  Miss  Soc. 

Colwyn  Bay  Miss. 
Am.  Bap.  Un.  (N.) 
Sc.  Un.  Pres. 

Hospital  and  Dispensary.. 
Dispensary          .        

Sc.  Un.  Pres. 

Dispensary 

Am.  Bap.  Un.  (N.) 

Ch.  Miss.  Soc. 


Deaconess=Order  of 
Rhen.  Westphalia 


MEDICAL    STATISTICS 


789 


Location 


AFRICA— Continued 
Kamondongo  or  Bihe.. 

Karonga 

Kavungu 

Kifwa 

Kisokwe 

Leopoldville 

Likoma 

Lokoja 

Lourenco  Marquez 

Lovedale 

Luba 

Luebo , 

Lukunga  

Magila 

Marakesh 

Massawah 

Mazagan 

Mengo 

Mequinez 

Miller 

Mitsidi 

Mkullo.... 

Mkunazini 

Mlanji 

Mombaz 

Mpwapwa 

Mt  Silinda 

Muhlenberg 

]M  ukimbungu 

Mukimvika 

Niamkolo 

Njuyu 

Nkanga 

Ntonda 

Nzawi 

Obusi 

Odnmase 

Onitsha 

Rabai 

Rabat 

Rotufunk 

Safi.... 

Sakanjimba 

Sao  Salvador 

St  Barnabas 

Senegal 

Susa 

Ta,ngier 

Tatigier 

Tangier 

Tetuan 

Tetuan 

Toro 

Tripoli 

Tdnis 

Ufnsinga 

Umtali 

Umtata 

Umtata 

Unangu  


Designation 

Date  of 
Founding 

Society  or  Church 

1894 
1890 

1894 

1891 

1891 
1891 

1887 
1896 

1893 

1894 

1897 
i8gi 

1893 
1896 
1896 

1890 
1892 

1895 

1897 
1889 
1883 

Hospital  and  Dispensary. . . 

Dispensary    (in    charge    of 

Dr.  Fisher) 

Sc.  Free  Church 

Independent 

Am.  Bap.  Un.  (N.) 

Ch.  Miss.  Soc. 

Dispensary . 

Dispensary....          

Am.  Bap.  Un.  (N.) 
Universities'  Miss. 
Ch.  Miss.  Soc. 

Hospital  and  Dispensary.  .. 
Dispensary 

Dispensary    (in    charge    of 

Mr.  Loze)... 

Victoria  Hospital 

Sc.  Free  Church 

Ch.  Miss.  Soc. 

Dispensary 

Am.  Pres.  (S.) 
Am.  Bap.  Un.  (N.) 
Universities'  Miss. 
So.  Marocco  Miss. 
Swed.  Nat.  Soc. 

Hospital  and  Dispensary.  . . 
Hospital  and  Dispensary. . . 
Dispensary 

Dispensary 

Hospital  and  Dispensary. .. 
Dispensary   

So.  Marocco  Miss. 
Ch.  Miss.  Soc. 
Mildmay  Miss. 

Sc.  Un.  Pres. 

Hospital 

Swed.  Nat.  Soc. 

Hospital  and  Dispensary. . . 
Dispensary     

Universities'  Miss. 
Sc.  Estab.  Church 

Hospital  and  Dispensary.  . . 
Hospital  and  Dispensary. .  . 

Ch.  Miss.  Soc. 
Ch.  Miss.  Soc. 
Am.  Board 

Hospital  and  Dispensary.  .  . 
Hospital  and  Dispensary.  .  . 
Sanitarium,  Hosp.  and  Disp. 
Dispensary 

Gen.Syn.Am.Luth's 
Swed.  Miss.  Union 
Am.  Bap.  Un.  (N.) 
London  Society 

Dispensary 

So.  Af.  Gen.  Miss. 

Dispensary 

Zambezi  Ind.  Miss. 
Af.  Inland  Miss. 

Dispen'^ary . . . 

Ch.  Miss.  Soc. 

Hospital  and  Dispensary.  . . 
Hospital  and  Dispensary. . . 

Basel  Miss.  Soc. 
Ch.  Miss.  Soc. 
Ch.  Miss.  Soc. 

Hospital  and  Dispensary. . . 
Dispensary 

Cent. Marocco  Miss. 
Un.  Breth.  in  Christ 

Dispensary  Work 

Am.  Board 

Dispensary .    .. 

Par.  Bap.  Soc.  (Br.) 
S.  P.  G. 

Dispensary          ...        .    . 

Paris  Soc. 

Tulloch  Memor.  Hospital. . . 
Women's  Hospital 

No.  Africa  Miss. 
No.  Africa  Miss. 

Mildmay  Miss. 

Mildmay  Miss. 

Ch.  Miss.  Soc. 

Dispensary 

No.  Africa  Miss. 

No.  Africa  Miss. 

Gordon  Memor.  Hospital . . . 
Hospital 

Sc.  Free  Church 
S.  P.  G. 
S.  P.  G. 

Sc.  Epis.  Ch. 
Univ.  Miss. 

Dispensary 

790 


MEDICAL    STATISTICS 


Location 

AFRICA— Continued 

Unwana 

Urambo 

Watheii  or  Ngombe 

ARABIA 

Sheikh     Othman,     near 
Aden 

MADAGASCAR 
Ambohipotsi 

Analakely 

Antsirabe 

Fianarantsoa 

Ilazaina 

Imerimandroso 

Isoavinandriano 

Mandridrano 

Tananarive 

Tananarive 


Designation 


Dispensary. 
Hospital. . . 
Dispensary. 


Hospital. 


Dispensary. 
Dispensary. 


Hospital 

Cottage  Hospital. 
Dispensary 


Cottage  Hospital . 
Hospital 


Date  of 

Founding 


Dispensary 

Hospital. . .      

Hospital  for  Infectious  Cases 

No  returns  for  the  Antilles 


1887 


C893 


[887 


1894 


Society  or  Church 


Sc.  Un.  Pres. 
London  (?)  Soc. 
Par.  Bap.  Soc.  (Br.) 


Sc.  Free  Church 


and 
and 


Br.        Cong. 

Friends 
Br.       Cong. 

Friends 
Norse  Miss.  Soc. 
London  Soc. 
Br.      Cong.       and 

Friends 
London  Soc. 
Br.       Cong.       and 

Friends 
Br.  Friends 
Norse  Miss.  Soc. 
Br.       Cong.       and 

Friends 


HOSPITALS   FOR   LEPERS 


AFRICA 

Ake,  Abeokuta 

Emjanyana 

Mosetla 

Mzizima 

Niamkolo 

Robben  Island 

MADAGASCAR 

Antsirabe 

Fianarantsoa 

Isoavina 


Leper  Camp 

Leper  Asylum. .. 

Leper  Colony 

Leper  Settlement. 

Leper  Home 

Leper  Hospital . . , 


Leper  Asylum. .. 
Home  for  Lepers. 
Leper  Asylum. . . 


1846 


t895 


Ch.  Miss.  Soc. 
\  S.  P.  G.  or 
/  Sc.  Episc.  Ch. 
Hermannsburg 
Ch.  Miss.  Soc. 
London  Soc. 
Ind.  (?) 


Norse  Miss.  Soc. 
London  Soc. 
London  Soc. 


PHILANTHROPIC   AND    REFORMA- 
TORY  STATISTICS 


FOUNDLING  ASYLUMS,  HOMES   FOR   INFANTS  AND 
ORPHANAGES 


Location 


Designation 


Date  of 
Founding 


Church  or  Society 


AFRICA 

Appelbosch 

Bonny, 

Canandua  

Cape  Town 

Cape  Town 

Dely^Ibrahim 

Durban 

Ekutuleni 

Eschol 

Harper 

Hoffman 

Luebo 

Mukimvika 

Oskarsberg 

Port  Louis 

MADAGASCAR 
Tananarivo 

Tananarivo 


Orphanage 

Orphanage  

Children's  Home 

Orphanage 

St  George's  Orphanage 

Orphanage  

Orphanage 

Orphanage 

Industrial  Orphanage 

St  Mark's  Orphan  Asylum.. 
Brierley     Mem.     Orphan 

Asylum, 

Children's  Home 

Sanitarium 

Orphanage  

Rose  Belle  Orphanage 


1844 


1895 


Orphanages  (2) 

Orphanage  

No  returns  for  the  Antilles 


Swed.  Church 
Delta  Pastorate  (?) 
Am.  Meth.  (N.) 
So.  Af.  Gen.  Miss. 
S.P.G.Women'sAss. 
German  Lutherans 
? 

Swed.  Church 
No.  Af.  Miss, 
Am.  Episcopalians 
Am.  Episcopalians 

Am.  Pres.  (S.) 
Am.  Bap.  Un.  (N.) 
Swed.  Church 
Ch.  Miss.  Soc. 


Friends'    Ass 
London  Soc. 
Norse  Miss.  Soc 


and 


SCHOOLS   FOR   DEFECTIVES 

AFRICA 

Worcester,  Cape  Colony.  |  Deaf  and  Dumb  Ins |  |  So.  Af.  Gen.  Miss. 

No  returns  for  Madagascar  or  the  West  Indies 


ORGANIZATIONS   FOR  TEMPERANCE 

AFRICA 

Banza  Manteke |   Strictly  Temperance  Church  1  I  Am.  Bap.  Un.  (N.) 

Blythswood Temperance  Society Sc.  Free  Church 

Blythswood i   Band  of  Hope 1  I  Sc.  Free  Church 

791 


792 


PHILANTHROPIC    STATISTICS 


Location 

Designation 

Date  of 
Founding 

Church  or  Society 

AFRICA— Continued 
Cape  Town 

Gospel  Temperance  Mission 
Band  of  Hope. 

1896 
1896 

1890 
1890 

Col.  and  Cont.  Soc. 

Cape  Town 

(Aug.) 
W.  C.  T  U. 

Cradock 

S.  A.  B.  M,  S. 

Creek  Town 

Band  of  Hope. 

So.  Un.  Pres. 

Freetown 

Total  Abstinence  and  Purity 
Society     

Ch.  Miss.  Soc. 

Bands  of  Hope  (3) 

Young  Men's  Soc. 
Sc.  Epis.  Church 
Sc.  Free  Church 

Kokstad         

Church  Temperance  Society 

Lukunga 

Total  Abstinence  Society.  . . 
Band  of  Hope  . 

Am.  Bap.  Un.  (N.) 
Sc.  Free  Church 

Mount  Frere 

Pirie 

Band  of  Hope 

Young    Women's    Temper- 

South  Africa     ......      . 

W.  C.  T.  U. 

South  Africa         

Women's   Christ.     Temper- 
ance Unions  (55) 

Women's    Christ.    Temper- 
ance Union 

MADAGASCAR 
Tananarivo 

W.  C.  T.  U. 

W.  C.  T.  U 

WEST  INDIES 

Sc.  Un.  Pres. 

Jamaica  .          .... 

Loyal  Temperance  Legion.. 

Women's      Christ.      Temp. 

Union 

W.  C.  T.  U. 

Nassau,  Bahama 

W.  C.  T.  U. 

AFRICA 

Adams  (Amanzimtote). 

Cairo 


Cape  Town 

Creek  Town 

Frere  Town 

Gordon  Memorial, 


Hoffman 

Kichelwe 

Kilindini 

Kisserawe 

Mbweni 

Pieter  Maritzburg 


Tangier. 


REFUGES 


Refuge  for  Kraal  Girls 

Home     for     Freed    Women 

Slaves  

Home  for  Inebriates 

Classes  for  Slaves 

Freedmen's  Settlement 

Girls'  Home 


Refuge  for  Fallen  Women. . 

Freed  Slave  Settlement 

Work  Among  Freed  Slaves. 

Home  for  Freed  Slaves 

Slave  Rescue 

Girls'  Home 


Free  Night=Refuge  for 

Homeless  Men 

No  returns  for  the  Antilles  and  Madagascar 


Am.  Board 

Br.  Antislavery  Soc. 
Salvation  Army 
Sc.  Un.  Pres. 
Ch.  Miss.  Soc. 
Sc.  Free  Ch.  Worn. 

Soc. 
Am.  Episc. 
Univ.  Miss. 
Ch.  Miss.  Soc. 
"Berlin  III" 
Univ.  Miss. 
Worn.  Soc.  Sc.  Free 

Ch. 

No.  Africa  Miss. 


PHILANTHROPIC    STATISTICS 


793 


VARIOUS   SOCIETIES 


Location 

Designation 

Church  or  Society 

AFRICA 

Alexandria 

Sailors'  and  Soldiers'  Institute 

Seamen's  Mission  Room.      (The  German 

Seamen's   Mission    in  Foreign    Harbors 

conducts  this.) 

? 

CapePalmas 

Am,  Episc. 
Ind. 

Cape  Town 

Seamen's  Home  and  Sailors'  Rest 

So.  Af.  Gen.  Miss. 

So.  Af.  Gen.  Miss. 

Cape  Town 

Nurses'  Home 

So.  Af.  Gen.  Miss. 

Sc.  Estab.  Church 

Durban 

Work  for  Sailors 

White  Cross  Society 

So.  Af.  Gen.  Miss. 

Emgwali 

Sc.  Un.  Pres. 

Ch.  Miss.  Soc. 

Sailors'  Rest 

i  Am.  Seamen's 
1  Friend  Society 
Sc.  Free  Church 

Lovedale 

Students'  Volunteer  Association .         

Mbweni 

Guild  of  the  Good  Shepherd.      (This  aids 
women  trained  as  teachers  in  the  Girls' 
School         

Univ.  Mission 

Ch.  Miss.  Soc. 

Pieter  Maritzburg.  . . 
Port  Said     .... 

So.  Af.  Gen.  Miss. 

Seamen's  Rest  and  Strangers'  Welcome. . . 
Rescue  Home         

? 

Salt    River,     Cape 
Colony 

W.  C.  T.  U. 

Wynberg 

So.  Af.  Gen.  Miss. 

MADAGASCAR 
Fianarantsoa 

Prison  Visitation 

London  Soc. 

No  returns  for  the  West  Indies 


CULTURAL   STATISTICS 


SOCIETIES   FOR   THE   YOUNG 

(i)     Young  People's  Society  of  Christian  Endeavor 


Location 

Young  People's 

Senior 

Junior 

Totals 

Africa 

89 

7 

3 

93 

73 

12 

9 

I 
II 

no 

7 

4 

93 

84 

EpvDt .    . 

West  Indies 

Totals 

265 

12 

21 

298 

South  Africa  in  1897-98  had  the  greatest  proportionate  increase  in  the  number  of 
societies. 

(2)  The  Methodist  Episcopal  Church  reports  chapters  of  The  Epworth  League  in  all 

its  mission=stations.  Doctor  Dennis  has  not  been  able  to  secure  statistics,  but 
reports  one  hundred  and  seventy  senior  and  eleven  junior  leagues  in  the  foreign 
missions  of  the  Methodist  Church  and  the  Methodist  Church  South.  If  The 
Epworth  League  has  branches  in  all  the  missions  of  the  former  church,  it  would 
seem  as  if  these  branches,  by  inclusion,  must  exist  in  Africa  and  among  Ameri- 
can and  Antillean  Negroes. 

(3)  Young  Men's  Christian  Association.* 

Location 

Africa 

Antilles 

Madagascar 

(4)  Young  Women's  Christian  Association. 

Location 
Africa 

(5)  The  Daughters  of  the  King  have  two  organizations  in  the  Antilles. 

(6)  Various  Societies  for  Children 


Associations 

24 


Associations 
6 


Membership 
2,160 

lOI 


Membership 
172 


Location 


AFRICA 
Cape  Town . 
Cape  Town. 


Durban 

Gordon  Memorial. 

Pretoria 

Africa  {passim).. 


ANTILLES 

Port  au  Spain,  Trinidad 


Designation 


Boys'  Brigade. 
Boys'  Brigade. 


Boys'  Brigade 

Boys'  Brigade 

Boys'  Brigade 

Children's  Scripture  Union   (This  has 
many  branches  and  3,000  members).. 


Boys'  Brigade. 


Society 


Sc.  Free  Church 
Col.  and  Cont.  Ch. 

Soc. 
Sc.  Free  Church 
Sc.  Free  Church 
Sc.  Free  Church 

Ch.  Miss.  Soc. 


Sc.  Free  Church 


*Cf.  Fifty  Years'  Work  of  the  Y.  M.  C.  A.,  p.  306,  pp.  308=310. 

794 


CULTURAL   STATISTICS 


79S 


WORLD'S   FEDERATION   OF   CHRISTIAN   STUDENTS 

In  Africa  this  has  The  South  African  Students'  Christian  Association.    The  Student 
Christian  Movement  in  Mission=Lands  is  perhaps  included. 


SISTERHOODS 


Location 

Designation 

Society 

AFRICA 
Alexandria 

Cairo 

Kaiserswerth  Deaconesses 

Kaiserswerth  Deaconesses 

Sisters  of  Uva 

Deaconess=Order    of     Rhen. 

phalia 
Deaconess^Order    of     Rhen. 

phalia 
Wesley.  Miss.  Soc. 
So.  Af.  Gen.  Miss. 

West- 
West- 

Grahamston 

Johannesburg. . . 

Deaconesses'  Home              .    . 

No  returns  for  the  Antilles  and  Madagascar 


BIBLE=WOMEN 

Africa,  including  Mauritius  and  the  Seychelles  Islands 5 

Egypt 20 

No  returns  for  Madagascar  and  the  West  Indies 


ZENANA^VISITORS 

Africa 63 

Madagascar 20 

No  returns  for  the  Antilles 


MISCELLANEOUS  ORGANIZATIONS 


Location 


AFRICA 

Freretown 

Pretoria 

Sheikh  Othman  (in  Arabia) 

MADAGASCAR 
Ambohimandroso 


Designation 


Council  of  Mothers 

Christian  Workers'  Association. 
Keith  Falconer  Memor.  Library. 


Harvest  Thanksgiving. 


Church  or  Society 


Ch.  Miss.  Soc. 
Wesley.  Miss.  Soc. 
Sc.  Free  Church 


London  Soc. 


No  returns  for  the  West  Indies 


796 


CULTURAL    STATISTICS 


NATIVE   ORGANIZATIONS 


Location 

Designation 

Object 

AFRICA 

Durban 

African  Christian  Union 

'To  unite  Christians 
in  the  name  of 
the  Christ  and  to 

<  pray  and  work 
for  Africa  becom- 
ing  a    Christian 

I     land. 

Kimberley.. 

(There  is  an  organization,  name  unknown, 
of  native  Christians  among  the  diamond^ 
mines.     Its  aims  and  methods,  in  gener- 
al, are  those  of  Christian  reform.) 

No  returns  for  the  Antilles  and  Madagascar 


RETURNS   FOR  SUNDAY-SCHOOLS   IN    1896 


Africa . 


Location 


Number  Scholars  Teachers 

4,246  161,394  8,455 

No  returns  for  Madagascar  and  the  West  Indies 


AFRICAN    MISSION-BOATS 


Location 


Batanga 

Cross  and   Old   Kalabar 

Rivers 

Kongo  River 

Kongo  River  (upper)  . . . 

Kongo  River. 

Kongo  River  (upper)  . . . 

Nile  River 

Nile  River 

Nyasa  Lake 

Nyasa  Lake 

Nyasa  Lake 

St  Paul  River 

Tanganika  Lake 

Tanganika  Lake 

Victoria  Lake 


Name 


Nassau 

The  Chain  Memorial 


David  Williamson. 

Goodwill 

Henry  Reed 

Peace 

Pioneer  (1889) 

Ibis  (1867) 


Charles  Janson  (1885) 

Charlotte 

Ousel 

?  (1891)  

Good  News 

Morning  Star  (1884)... 
Ruwenzori  (1896) 


Owner 


Am.  Pres.  (N.) 
Am.  Pres.  (N.) 

Sc.  Un.  Pres. 

Br.  Bapt. 

Am.  Bap.  Un.  (N.) 

Br.  Bapt. 

Kongo=Balolo  Miss. 

Am.  Un.  Pres. 

Kaiserswerth 

Un.  Miss. 

Un.  Miss. 

Un.  Miss. 

Am.  Luth.Gen.Syn. 

London  Soc. 

London  Soc. 

Ch.  Miss.  Soc. 


No  returns  for  the  Antilles  and  Madagascar 
Doctor  Dennis  ended  here  the  statistics  which  he  so  kindly  furnished  to  Mr  Noble. 


DIRECTORY  OF  AGENCIES 

FOR  THE 

CHRISTIANIZATION  OF  AFRICAN  PEOPLES 

IN 

AFRICA,  AMERICA,  THE  ANTILLES  AND  MADAGASCAR. 

BY 

FREDERIC  PERRY  NOBLE 


DIRECTORY  OF  MISSION=AGENCIES 

CLASS  A 

ALPHABETICAL   LIST   OF   SOCIETIES  AMONG  ALL 
AFRICAN   PEOPLES* 


Name  of  Society 


Aborigines'  Protection  Society 
Africa  Inland  Mission 

African  Christian  Union 

African  Institute 

African  Lakes  Society 

All  Saints'  Sisterhood 

A II  Hallows  College 

American  Baptist  Home-Mis- 
sion Society 

American  Baptist  Missionary 
Union 

American  Baptist  Publication 
Society 


American  Bible=Society 

American  Board  of  Commis- 
sioners for  Foreign  Missions 

American  Church  Missionary 
Society 

American  Colonization  Society 
American     Missionary    Asso- 
ciation    

American  Tract  Society 

Amsterdam  Auxiliary  of  the 
Rhenish  Mission 

Ansgar  Union  of  East  Goth- 
land  

Antigua  Diocesan  Mission 

Arnot  Mission  to  Central  Af- 
rica!  

Association  for  Cape  Town 
Missions 

Association  for  the  Free  Distri- 
bution of  the  Scriptures 


Association    for    the    Further- 
ance of  Christianity  in  Egypt 


Polity  of  Adherents 


Nondenominational.. 
Nondenominational . , 

Undenominational  ... 
Nondenominational.  , 
Nondenominational. 

Anglican 

Roman 


Baptist 

Baptist 

Baptist 

Interdenominational 


Congregational 


Anglican 

Nondenominational . 


Congregational 

Interdenominational 


Lutheran. 


Lutheran 
Anglican , 


Interdenominational 

Anglican 

Interdenominational 


Anglican. 


Nationality 
of  Supporters 


British 

American 
(United  States] 

Negroes 

British 

Scotch 

English 

Irish 


American  .  . . 
American  . . . 
American  . . . 
American  . . . 

American  .  .  . 

American  . . . 

American  . . 

American  ..  . 
American  .  . . 


Dutch  (Euro- 
pean)   


Swedish 

British  Antil- 
leans 


Scotch  . 
British. 
English 

English. 


Sphere  of 
Operationst 


Auxiliary 

East  Africa 
Natal 

Sierra  Leone 
Auxiliary 
Cape  Colony 
Auxiliary 

Freedmen 

Belgian  Kongo 

Religious 
Literature 

Religious 
Literature 

Angola,  Zulu- 
land,  Transvaal 

Freedmen  and 

Cuba 

Liberia 

Freedmen 
Religious 
Literature 


Auxiliary 

Galla 

Freedmen 

Katanga 

Cape  Town 

Religious 
Literature 


Kopts 


*Catholics  in  italics,  Protestants  in  Roman  type. 

tin  case  of  societies  not  engaging  directly  in  missions,  the  kind  of  work  is  indicated, 
being  substituted  for  the  sphere  of  operations. 

JThe  Brethren's  Mission  to  Garenganze  seems  to  be  the  new  title  of  Amot's 
Mission. 


799 


8oo 


DIRECTORY  OF  MISSION^AGENCIES 


Name  of  Society 

Polity  of  Adherents 

Nationality 
of  Supporters 

Sphere  of 
Operations 

Associatio7t  for  the  Propaga- 

tion of  the  Faith     

Roman 

English 

Auxiliary 

Association  of  the  Good  Shep- 

herd  

Roman 

Italian 

Central  Africa 

Bahama  Baptist  Union 

Baptist 

Antilles, 

British 

Freedmen 

Baptist..  , 

English 

Religious  Lit- 
erature 

Baptist  Congregation 

Baptist  {colored') .... 

African 

Kamerun 

Baptist  Foreign  Missions  Con- 

Baptist  {colored') 

Baptist  {colored.) 

Liberia 

Baptist     General    Association 

American  . . . 

Kongo 

Baptist      Missionary      Society 

(See  Particular  Baptist) 

Baptist  Union  of  Liberia 

Baptist  {colored) 

African 

Negroes 

Baptist  Union  of  South  Africa. 

Baptist 

British 

Cape  Colony 

Baptist  Young  Peoples'  Union 

Baptist 

International 

Africa 

British  .... 

Freedmen 

Bassa  (Shiloh)  Mission* 

Nondenominational. . 

American  . . . 

Liberia 

Bible=Christian  Missionary  So- 

ciety 

Methodist 

English 

Bible=Lands  Missions'  Aid  So- 

ciety              

Undenominational . . . 

British 

English 

Religious 
Literature 

Bible=Translation  Society 

Bishop  White  Prayer=Book  So- 

ciety  

Anglican ...         .... 

American 

Religious 
Literature 

Bloemfontein     Diocesan    Mis- 

British 

Orange  Free 
State 

Board  of  Education  of  Presby- 

terian Church 

Presbyterian    (North) 

American  . . . 

Freedmen 

Board   of   Foreign  Missions  of 

Presbyterian  Church 

Presbyterian    (North) 

American  . . . 

Gabun;  Liberia 

Board  of   Foreign  Missions  of 

Southern  Baptist  Convention 

Baptist  (white) 

American  . . . 

Yariba 

Board    of    Home   Missions  of 

Southern  Baptist  Convention 

Baptist  (white) 

American  . . . 

Freedmen 

Board  of   Missions   for  Freed - 

men 

Presbyterian  (north) . 

American  . . . 

United  States 
(South) 

Board  of  Missions  of  Presby- 

terian Church  South 

Presbyterian    (south) 

American  . . . 

Kongo;  Cuba 

Board   of   Missions   of    Scotch 

Episcopal  Church 

Board    of    Missions   of   United 

Scotch 

Presbyterian  Church 

Board  of  Missions  of  Seventh^ 

Presbyterian 

American 

Egypt 

Day  Adventist  Church 

Bodelschwingh    [or    Bielefeld] 

Adventist 

American  . . . 

South  Africa 

Deaconesses 

Lutheran 

German 

East  Africa 

Presbyterian. 

African  Dutch 

Transvaal 

Bremen  Bible  Society 

Interdenominational  . 

German 

Religious 
Literature 

*The  American  Church  Missionary  Societjr  (United  States  Episcopalians)  holds  the 
property  by  deed  of  trust  in  perpetuity  for  missions. 

fVahl  mentions  an  Anglican  Bloemfontein  Missionary  Union.  Is  this  the  Diocesaa 
Mission.'' 


DIRECTORY  OF  MISSION^AGENCIES 


80 1 


Name  of  Society- 

Polity  of  Adherents 

Nationality 
of  Supporters 

Sphere  of 
Operations 

British  Anti^Slavery  Society.. 

Nondenominational. . 

British 

Auxiliary 

British  and  Foreign  Bible  So- 

ciety  

Interdenominational . 

British 

Religious 
Literature 

British  and  Foreign  School  So- 

ciety  

Nondenominational . . 

British 

Sierra  Leone 

British  Guiana  Mission 

Anglican  ( ?) 

British 

British     Methodist    Episcopal 

Church 

Methodist    (Negro).. 

Canadian 

Antilles  ;Guiana 

British  Society  for  the  Propa- 

tion  of  the  Gospel  among  the 

Interdenominational  . 

British 

Canada  Congregational  Wom- 

an's Board 

Congregational 

British 

Benguela 

Canadian  Missionary  Society. . 

Congregational 

British 

Benguela 

Cape  Colony  Evangelical  Vol- 

untary Union 

Interdenominational 

British 

Cape  Colony 
Cape  Colony 

Cape  Town  Diocesan  Mission. 

Capiichi)is{FratresMi7iores 

Roman 

International 

Africa 

Central  Marocco  Medical  Mis- 

sion   

Scotch 

Children's  Medical  Missionary 

Society 

Nondenominational 

English 

Auxiliary 

Childre7i.  of  the  Heart  of  the 

Itiujiaculate  Virgin  Mary 
Christian   Woman's  Board    of 

Spanish 

Missions  (Disciples) 

Congregational 

American  . . . 

Jamaica 

Christian     Reformed     Church 

Missionary  Societyf 

Christian  and  Missionary  Al- 

Presbyterian. 

AfricanDutch 

South  Africa 

liance     (Simpson    Self=Sup- 

porting  Mission)  

Nondenominational . . 

American  . . . 

Kongo  State 

Church  of  England  Book=So- 

ciety 

English 

Religious 
Literature 

Church  Missionary  College .... 
Church  Missionary  Society 

Anglican   , .        .... 

English 

Auxiliary 

Church  of  Norway  Mission .... 

Lutheran 

Norse 

Madagascar 
and   Zululand 

Church    of    Scotland     (Estab- 

lished) Committee  for  Propa- 

gation of  the  Gospel 

Presbyterian 

Scotch 

Nyasaland 

Church  of  Sweden  Mission.... 

Lutheran 

Swedish 

British 

South  Africa 

Colonial  Bishops'  Fund....  ..  . 

Church; Women's  Association. 

Auxiliary 
Auxiliary 

Anglican 

Scotch  

Colonial  Committee  of  Church 

of  Scotland  (Established) . . . 

Presbyterian 

Scotch  

Antilles,  Gui- 
ana,Mauritius 

Colonial  Missionary  Society.. 

Congregational 

English 

Transvaal 

Committee    of    Evangelization 

of   the   Presbyterian  Church 

South 

Presbyterian 

American  . . . 

Freedmen 

Colonial  and    Continental 

Church  Society 

Anglican 

English 

Africa  and  Ne- 
groesinCanada 

*This  is  not  the  London  Society  for  Promoting  Christianity  among  the  Jews. 
fThe  Christian  Reformed  Church  of  Holland,  a  Free  Presbyterian  body  from  which 
grew  this  Boer  society,  entered  Transvaal  in  1858,  Surinam  in  1863. 


802 


DIRECTORY  OF  MISSION^AGENCIES 


Name  of  Society 

Com>nission  for  Catholic 
Missions 

Colonial  and  Continental  Com- 
mittees [2]  of  Free  Church. . 

Colwyn  Bay  Institution 

Committee  on  Missions  of 
Scotch  Free  Church 

Continental  Board  of  United 
Presbyterian  Church 

Continental  Committee  of  Pres- 
byterian Church 

Congo=Balolo  Mission.  {See 
East  London  Institute  for 
Home  and  Foreign  Missions) 

Congregational  Union  of  Ja- 
maica  

Congregational  Union  of  Mad- 
agascar  

Congregational  Union  of  South 
Africa 

College  of  Verona 

Congregatio  de  Propaganda 
Fide 

Congregation  of  African 
Missions 

Congregation  of  Algerian 
Fathers  {Notre  Dame  de 
r  A/rigtie) 

Co7igregation       of     A  rmed 

Brethren  of  Sahara 

Congregation  of  Benedictines 

Congregation  of  Brethren  of 
Christian  Schools 

Congregation  of  Domini- 
cans  

Cottgregation  of  Eudists . . . . 
Congregation     of   Francis- 
cans {Fratres  Minores) .  . 

Congregation  of  the  Holy 
Ghost  and  the  Heart  of 
Mary . 

Congregation  of  Issoudon. . . 

Congregation   of   Lazarists 

{^Fathers  of  the  Mission) . . 

Congregation  ofMarists  {So- 
ciety of  Sacred  Hearts  of 
Jesus  and  Mary)  

Congregation  of  Oblats  of 
Mary 

*The  order  is  international, 


Polity  of  Adherents 


Roman 

Presbyterian 

Undenominational , 
Presbyterian 


Presbyterian . 
Presbyterian 


Congregational 

Congregational 

Congregational 
Roman 


Roman 
Roman. 


Roman, 


Roman . 
Roman, 


Roman. 

Roman. 
Roman. 

Roman . 

Roman . 
Roman , 
Roman 


Roman. 


Nationality 
of  Supporters 


American 

Scotch 

British  . . . 
Scotch 


Scotch  . 
English 


British. 
Hova  . 


British 
Italian 


Italian  . 
French . 


French . 


French  . 
German. 


French 


Irish* . . 
French . 


International 


French . 
French . 


International 


French South  Africa 


Sphere  of 
Operations 


Freedmen 

African  natives, 

et  al. 
West  Africa 

Kafraria  and 
Nyasaland 

African  Natives, 
et  al. 

AfricanNatives, 
et  al. 


Colored  People 

Madagascar 

Native  Races 
Education 

Africa 

North  and  West 
Africa 


North  and  East 
Africa 

North  Africa 
German  East 
Africa 

North  and  West 
Africa 

South  Africa 
Antilles 

East  and  North 
Africa 


East,  South  and 

West  Africa 
South  Africa 

East  and  North 
Africa 


but  the  branch  working  for  Africa  seems  to  be  Irish, 


DIRECTORY  OF  MISSION^AGENCIES 


803 


Name  of  Society 


Congregation  of  Oblats  of  St 
Francis  de  Sales 

Cotigregation  of  Pallotin.  .. 

Congregation  of  Pious  Moth- 
ers of  Nigritia 

Congregation  of  the  Ploer- 
mel  Fathers 

Congregation  of  Scheut  les 
Bruxelles 

Cotigregation  of  St  Vincent 
Paul 

Congregation  of  Sisters  of 
St  Joseph 

Congregation  of  Trappists 
{Ordre  de  Citeaux') 

Consolidated  American  Baptist 
Convention 

Coral  Missionary  Fund 

Co  rk  Society 

Cowley  Brotherhood  (Society 
of  St   John  the  Evangelist. . . 


Deaconess^Order  of  Rhenish 
Westphalia 

Department  of  Missions 

Dutch  Lutheran  Association  .  . 

Dutch  Reformed  Church  Mis- 
sion*   


Dutch    Protestant   Missionary 
Society 


East  Africa  Scotch  Mission.. .. 

East  Friesland  Missionary  So- 
ciety   

East  London  Institute 


Echo  of  Service  [?] 

Edinburgh  Medical  Missionary 

Society** 

Epworth  League 

Ermelo  Missionary  Society 

Evangelical  Mission  at  Her- 
mannsburg 

Evangelical  Missionary  So- 
ciety at  Basel 

Evangelical  Missionary  So- 
ciety at  Leipzig 


Polity  of  Adherents 


Roman  . 
Roman. 


Roman. 
Roman . 
Roman. 
Roman . 
Roman . 
Roman . 


Baptist    {colored) 

Anglican 

Roman 


Anglican. 


Lutheran 

U  nity  of  Brethren . 
Lutheran 


Presbyterian 


Presbyterian 


Nondenominational . 

Lutheran 

Nondenominational . 
Plymouth  Brethren. 


Nondenominational . 

Methodist 

Presbyterian 


Lutheran 

Interdenominational . 
Lutheran 


Nationality 
of  Supporters 


French  . . 
German. 


French . 
French . 
Belgian 
French  . 
French . 
French . 


American  . , 
English  .  ... 
Irish 


English 


German 

German 

AfricanDutch 

AfricanDutch 


European 
Dutch.. 


Scotch  .. 
German . 
English  . 
England. 


Scotch 

International. 
European 
Dutch 


German 

GermanSwiss 
German 


Sphere  of 
Operations 


South  Africa 
Kamerun 

West  Africa 

? 

Kongo 
North  Africa 

? 

Algeria;  Natal 

Haiti;  Liberia 
Auxiliary 

South  Africa 


Egypt,  et  al. 
Africa;  Antilles 
Cape  Colony 

Nyasaland; 
South  Africa 


Ibea 

Africa! 

Lololand; 

Kongo  State 
Africa  and 

Guiana 

Auxiliary 
Africa 

Egypt 

Transvaal,^^  al. 

Gold  Coast 

East  Africa 


*Vahl  named  the  Cape  Colony  Synod  of  the  Dutch  Reformed  Church  and  the  South 
African  Dutch  Reformed  Church  as  missionary  agencies.  But  are  not  these  and  the 
Dutch  Reformed  Church  Mission  all  one  and  the  same? 

fThis  body,  though  auxiliary  to  Gossner's  Union  (Berlin  II)  independently  sup- 
ports a  Hermannsburg  station  either  among  the  Chwana  or  the  Zulu. 

**Vahl  mentions  an  Edinburgh  Missionary  Society  as  an  organization  distinct  from 
the  Medical  Society. 

ttThis  is  often  called  "Berlin  III". 


8o4 


DIRECTORY  OF  MISSION^AGENCIES 


Name  of  Society 

Polity  of  Adherents 

Nationality 
of  Supporters 

Sphere  of 
Operations 

Evangelical  Missionary  Society 

for  German  East  Afncaft--. 

Lutheran 

Evangelical  National  Society . . 
Evangelical    Mission     to     the 

Swedish 

Eritrea 

Ba=Rutsi 

Fellows  Workers'  Union  [Wom- 

en]           

Presbyterian 

Lutheran 

Srntrh 

Auxiliary 
German  South- 

Finland Mission=Society 

Finn 

west  Africa 

Foreign  Mission  of  the  United 

Presbyterian  Church 

Presbyterian 

Scotch 

Kafr  aria,  Ja- 
maica,     Old 
Kalabar 

Foreign  Missionary  Society  of 

the  Lutheran  Church   in  the 

United  States            .    . 

Lutheran  (Gen  eral 
Synod)  

American  .  . . 

Liberia 

Foreign   Christian   Missionary 
Society  [Disciples  of  Christ] 

Congregational 

American  . . . 

Belgian  Kongo 

Foreign  Sunday=SchooI  Asso- 

ciation  

Interdenominational  . 

American  .  . . 

South  Africa 

Freetown  Auxiliary  to  the  Re- 

ligious Tract  Society 

Interdenominational  . 

British 

Sierra  Leone 

Freedmen's  Aid  and  Education 

Society    of     the    Methodist 

Methodist  (North) . .  . 

Free  Church  of  Norway's  Mis- 

sion   

Congregational 

Norse .      

Zululand 

Friends' Board  of  Missions 

"Quaker" .  . . 

American  .  . . 
English 

Freedmen 

"Quaker"    

Africa 

Friends'   Missionary  Associa- 

"Quaker" 

English 

Madagascar 
French  Kongo 

Gabun  and  Corisco  Presbytery 
General   Missionary  Board  of 

the  Free  Methodist  Churches 

Methodist 

American  .  .. 

Inhambani  ? 

German  Evangelical  Synod. .. 
Ghoit   Clergy 

American  ..  . 
Belgian 

Roman 

Belgian  Kongo 

Ghent  Sisters  of  Charity  . .. 

Roman 

Belgian 

Kongo  State 

Grahamston  Association* 

Anglican 

English 

Cape  Colony 

Guiana  Diocesan  Church   So- 

British 

Hanover   and     Hermannsburg 

Free=Church  Mission 

Independent  Lutheran 

German 

Africa 

Hartford    Mission-School     (in 

existence?) 

Anglican 

American  . . . 

Auxiliary 

Haiisa     Association      (Harris 

Central  Sudan  Mission) 

Anglican 

English 

Sudan 

Helgelse  Forbindung  i  Nerike 

Lutheran  (?) 

Swedish 

South  Africa 

Huguenot     Female    Seminary 

Missionary  Society 

Interdenominational  . 

Boer  and 

British  .... 

South  Africa 

Hvita  Bergets  Mission 

Lutheran  (?) 

Swedish 

North  Africa 

*A  Glasgow  African  Society  and   the  Glasgow  Missionary  Society  ai 
as  having  passed  away. 


omitted  here, 


DIRECTORY  OF  MISSION=AGENCIES 


805 


Name  of  Society 

Polity  of  Adherents 

Nationality 
of  Supporters 

Sphere  of 
Operations 

Independent  Baptist  Church.. . 

Institute  for  Education  of  Con- 
verted African  Youth 

International  Bible=R  e  a  d  i  n  g 
Association 

International  Missionary Uriion 

International  Medical  Mission- 
ary and  Benevolent  Associa- 

Baptist 

Baptist 

Interdenominational  . 
Interdenominational  . 

Undenominational  ? . . 
Interdenominational  . 

Anglican 

AfricanDutch 

English 

British 

American  .  .. 

American  .  .. 
American  . .  . 

English 

British 

British 

British 

British 

International 

Scotch    

English 

English 

German 

Negro 

Swedish 

English 

Scotch 

English 

Scotch 

English 

English 

Scotch 

Scotch 

Transvaal 

Auxiliary 

Auxiliary 
Auxiliary 

Auxiliary 
Auxiliary 

Jamaica 

Jamaica 

Colored  Race 

Central   Ameri- 
ca, Cuba, 
Haiti 

Egypt 

Africa,   Mada- 
gascar, and 
Antilles 

North  Africa 

International  Medical  Society. 
Jamaica  Church=Ladies'  Asso- 

Jamaica  Diocesan  Mission 

_  amaica  Missionary  Society... 
^  amaica  Missionary  Union  .  . . 

Jerusalem  Mission=Fund 

Jesuits  {Societas  Jesu) 

Jewish  Mission   of  Church   of 
Scotland 

Anglican 

Baptist  (colored) 

Roman 

Presbyterian. 

Jewish  Mission  of  Presbyter- 
ian Church 

Joyful     News     [Champney'sJ 
Evangelists 

Presbyterian 

Methodist 

North  Africa 

Kameriin  Missionary  Union.. 

Kimberley  Union    of     Native 

Christians 

Baptist 

Undenominational . . . 

Congregational 

Undenominational .  . . 

Presbyterian. 

Kameriin 
Diamond=mines 

Kongo  Children's  Friends 

Kongo  Training  Institution .... 

Ladies'     Association     for    the 
Christian  Education  of  Jew- 
ish Females*       .    . . 

Education 
Education 

Egypt 

South  Africa 

Nyasaland 

South  Africa 

Africa  and 
Madagascar 

Ladies'   Association    for    Pro- 
moting   Female     Education 
among  the  Heathen**. . .  .... 

Ladies'   Association    for  Mis- 
sionsf 

Ladies'  Auxiliary  of  Wesleyan 
Missionary  Society 

Ladies'  Committee  of  the  Lon- 
don Society 

Ladies'    Continental    Associa- 

tlontt 

Ladies'  Kafrarian  Society! 

Anglican 

Presbyterian . 

Methodist 

Congregational 

Presbyterian. 

Kafraria 

*With  Established  Church  of  Scotland  Committee. 
**With  Gospel=Propagation  Society. 
fWith  Established  Church  of  Scotland  Committee. 
ftWith  Scotch  Free  Church  Mission=Committee. 
jWith  Scotch  United  Presbyterian  Mission=Board. 


8o6 


DIRECTORY  OF  MISSION^AGENCIES 


Name  of  Society 

Polity  of  Adherents 

Nationality 
of  Supporters 

Sphere  of 
Operations 

Ladies'    Negro=Education    So- 
ciety   ( Ladies'    Society     for 
Promoting  Education  in  the 
West  Indies) 

Ladies'     Society    for     Female 

Anglican? 

English 

Scotch 

English 

British 

Negro 

African 

English 

English 

English..,.  . 
International 

Antilles 

Lady   Huntingdon    Connexion 
Society  for  the  Spread  of  the 
Gospel 

Congregational 

Undenominational .  . . 
Baptist  {colored)   ..  . 

Nondenominational . . 
Congregational 

Lady  Mico  Charity.... 

Lagos  Missionary  Society 

Liberian  Missionary  Society  .. 
London  Association  in  Aid  of 

Brethren's  Missions 

London  [Missionary]   Society. 

London  Society  for  Promoting 

Christianity  among  Jews 

Luther  League 

Lyons  College 

Education! 

Lagos 

Liberia 

Auxiliary 
Africa,  Mada- 
gascar 

Lutheran    

Africa 

Auxiliary 
Zululand 

English 

English 

British 

Hova 

Belgian 

British 

English 

European 
Dutch 

British 

British 

British 

British 

Mauritian.  .. 

English 

English 

French  Swiss 

Swiss 

French 

British 

American  . . . 

American  . .  . 

Madagascar  Diocesan  Mission 
Madras  Auxiliary  Bible=Society 
Malagasi  Missionary  Society. . 

Anglican 

Interdenominational  . 

Congregational 

Roman 

Madagascar 
Mauritius 
Madagascar 
Kongo  State 

Natal 

Maritzburg  Diocesan  Mission 

(1869)  

Maritzburg  Mission  (1880) 

Matschappij  Vereenigung 

Mauritius  Auxiliary  Bible=So- 
ciety. 

Natal 

Presbyterian. 

Interdenominational  . 

Surinam 
Negroes 

Mauritius 

Mauritius  Diocesan  Mission  .. 

Mauritius  Tract  Society 

Mauritius  Union  for  Evan- 

gelization 

Medical   Missionary    Associa- 

Anglican 

Interdenominational  . 

Mauritius  and 

Seychelles 
Mauritius 

Nondenominational . . 
Interdenominational  . 
Presbyterian 

Presbyterian 

Auxiliary 

Marocco 

Algeria 

Transvaal 

Mildmay  Mission  to  Jews 

Mission  for  Kabylia 

Mission  of   Free  Churches   of 
French  Switzerland 

Mission  of  French  Wesleyans 
Mission  to  Muhammadan  Ma- 

layst  

Missionary=Board    of    African 

Methodist  Episcopal  Church 

Missionary=Board    of    African 
Methodist    Episcopal     Zion 
Church 

Methodist 

Anglican  (?) 

Methodist  (colored) . 

Methodist  (colored). 

Kabylia 

Cape  Colony 

Africa,  Antilles, 
United   States 

Liberia 

*With  Scotch  Free  Church  Mission=Uommittee. 

tMico  College  at  Kingston,  Jamaica,  is  sustained  by  this  society,  and  trains  young 
men  of  African  descent  to  become  missionaries  to  West  Africa. 

|;Hesse  says  this  is  defunct.  Does  he  mean  the  English  organization  of  1861?  Is 
there  such  a  society  in  Cape  Colony? 


DIRECTORY  OF  MISSION:=AGENCIES 


807 


Name  of  Society 

Missionary^Board  of  the  Can- 
ada Methodist  Episcopal 
Church 

Missionary=Leaves  Association 

Missionary     Society    of     the 

Methodist  Episcopal  Church 

Missionary  Society  of  the  Prot- 
estant Episcopal  Church  in 
the  United  States 

Missionary  Society  of  United 
Free  Methodist  Churches 

Missionary  Society  of  the  Wes- 
leyan  Connexion 

Muslim   Missionary   Society.. 

Nassau  Diocesan  Mission 

Natalese  Missionary  Commit- 
tee   

National  Bible  Society 

"The  Net"  Collections 

Netherlands  Missionary  Society 

Neuendettelsau  Missionary 
Establishment 

NeukirchenMissionary=Society 
New  York  Bible  Society 

Norse  Medical  Mission 

Norse  Mission=Society 

North  Africa  Mission 

North  Carolina  State  Conven- 
tion   

North  German  Missionary  So- 
ciety   

Nyasa  Industrial  Mission 

Oriental  Women's  Education 
Society 

Paris  School  Society 

Parochial  Mission  to  Jews 

Particular  Baptist  Society  for 
Propagating  the  Gospel 
among  the  Heathen 

Philafrican  Liberators'  League 

PrayenBook  Society 

Preachers'    Missionary    Union 

Presbyterian  Church  in  Canada 
Presbyterian    Church     in    Ja- 
maica  


Polity  of  Adherents 


Methodist 

Anglican 

Methodist  (north) . . , 

Anglican 

Methodist 

Methodist 

Anglican 

Anglican 

Presbyterian 

Nondenominational . 

Anglican 

Presbyterian 

Lutheran 

Lutheran 

Anglican 

Lutheran 

Lutheran 

Interdenominational 

Baptist 

Presbyterian 

Undenominational . . 

Interdenominational 

Presbyterian 

Anglican 

Baptist 

Nondenominational . 

Anglican 

Presbyterian 

Presbyterian 

Presbyterian 


Nationality 
of  Supporters 


Canadian  . .. 

English 

American  . .  . 

American  . .  . 

British 

American  . . . 
English 

British 

AfricanDutch 
Scotch 

English 

European 
Dutch 

German 

German 

American  ..  . 

Norwegian  . . 
Norwegian  . . 

English 

American  ..  . 

German 

British 

British 

French 

English 

English 

American  . .  . 

English 

Cape  Colony 

Dutch 

British 

British 
Antilleans. 


Sphere  of 
Operations 


Bermudan   Ne- 
groes 
Auxiliary 

Angola,  Liberia, 
Rhodesia 


Liberia 

Africa,  Antilles 

West  Africa 
Egypt 

Bahamas 

South  Africa 
Religious 

Literature 
Auxiliary 

Surinam 

Educational 

Auxiliary 
East  Africa 
Religious 

Literature 
Madagascar 
Madagascar  and 

South  Africa 
North  Africa 

Africa 

West  Africa 
Nyasaland 


South  Africa 


Africa 

Funds  to  Egypt 


Angola  and 

Kongo  State 
Benguela 
Auxiliary 

Nyasaland 
Trinidad* 


Old  Calabar 


''Negroes  and  Coolies. 


8o8 


DIRECTORY  OF  MISSION^AGENCIES 


Name  of  Society 


Presbyterian  Women's  Mis- 
sionary Society  of  the  North- 
west.*   

Presbytery  of  Egypt 

Pretoria  Diocesan  Mission 

Primitive  Methodist  Mission- 
ary Society 


Protestant    Episcopal     Educa- 
tion Society 


Pure  Literature  Society. 


Qua  Ibo  Mission 


Reformed  Presbyterian  Church 
Reformed  Presbyterian  Church 

in  United  States 

Religious  Book  Society 

Religious  Tract  Society 

Rhenish  Mission  Society! 

Rock  Fountain  Mission 


Saint  Chrischona  Pilgrim  Mis- 
sion  


Saint  John  Diocesan  Mission . . 

Saint  Joseph  College 

Salvation  Army 

Scandinavian  Missionary  Al- 
liance  

Scotch  Society  for  the  Conver- 
sion of  Israel 

Sierra  Leone  Auxiliary  Bible= 
Society 

Sierra  Leone  Church  Missions. 

(PSierra  Leone  Diocesan  Mis- 
sion)  

Sierra  Leone   Mission  ^Society 

Sisterhood  of  St  John  the  Di- 
vine   

Sisterhood  of  the  Resurrection. 

Sisterhood  of  St  Michael 


Sisterhood  of  St  Raphael 

Sisters  of  our  Lady  of  Na- 

ntur 

Sisters  of  Uva . , 

Slesvig=Holstein  Union 

Society  at  Berlin  for  Missions. 
Society  [at  Bethlehem,  Pa]  for 

Propagating  the  Gospel 


Polity  of  Adherents 


Presbyterian   (north). 

Presbyterian 

Anglican 


Methodist. 


Anglican 

Interdenominational  - 


Presbyterian! 


Presbyterian 

Presbyterian 

Interdenominational 
Interdenominational 

Lutheran 

Friends 


Lutheran 

Anglican 

Roman 

Nondenominational . 


Congregational 

Interdenominational 
Interdenominational 
Anglican 


Anglican. 
Wesleyan 

Anglican . 
Anglican. 
Anglican. 

Anglican. 


Roman 

Methodist 

Unity  of  Brethren. 
Lutheran 


Unity  of  Brethren . 


Nationality 
of  Supporters 


American 
Koptic  . . . 
British  . . . 


English 


American 
English  . . 


Irish 


Scotch 


American 

Scotch 

English  .  . 
German.  . 
English  . . 


Swiss 

Scotch 

American  .  . . 
British 


American 


Scotch 


Negro.  . 
African 


African. 
English 

British  . 
British  . 
British  . 


British  . , 

Belgian  , 
British  . 
Danish. 
German. 


Sphere  of 
Operations 


Auxiliary 

Egypt 

Transvaal 

South  Africa 
and  FernanPo 

Negroes,  in- 
ter al. 

Religious 
Literature 

Old  Calabar 


East  Africa 

Kongo  State 
Auxiliary 
Auxiliary 
South  Africa 
Cape  Colony 


Egypt 
Kafraria 
Freedmen 
South  Africa 

South  Africa 

North  Africa 

Religious 

Literature 
Sierra  Leone 

Sierra  Leone 
Auxiliary 

Natal 

Cape  Colony 

Cape  Colony 

and  Orange 

Cape  Colony 

Belgian  Kongo 
Kafraria 
Danish  Antilles 
Transvaal 

Antilles 


*With  the  Board  of  Foreign  Missions  of  the  Presbyterian  Church. 
jThe  Barmen  Society  and  the  Missionary  Society  of  the  Rhine  and  Westphalia  are 
other  names  by  which  this  society  is  also  known. 


DIRECTORY  OF  MISSION^AGENCIES 


809 


Name  of  Society- 

Polity  of  Adherents 

Nationality 
of  Supporters 

Sphere  of 
Operations 

Society  at  Paris  for  Evangeli- 
cal    Missions    among     non- 
Christian  Peoples* 

Society  for  Female  Education 
in  the  East 

Society  for    Promotion   of  the 
Christian  Faith 

French  

English 

British 

European 
Dutch 

English 

Scotch 

English 

British 

British 

British 

British 

British 

German 

American  .  . . 

AfricanDutch 

British 

American..  . 

American  ..  . 

Swede 

Swede 

BritishHindi? 
English 

British 

American  .  .. 

French  

South  and  West 
Africa 

South  Africa 

Religious 
Literature 

Negroes 

Religious 
Literature 

Religious 
Literature 

Africa     Antilles 

Interdenominational  . 
Anglican 

Presbyterian? 

Anglican 

Presbyterian. 

Society  for  the  Gospel  in  Suri- 
nam   

Society    for  Promoting  Chris- 
tian Knowledge 

Society  in  Scotland   for  Chris- 
tian Knowledge 

Society  for  the  Propagation  of 
the  Gospel 

Anglican 

Society      for       Prevention     of 
Liquor=Trafific 

Nondenominational . 
Interdenominational  . 
Interdenominational  . 

Interdenominational  . 

and  Madagas- 
car 

Auxiliary 
South  Africa 
Religious 

Literature 
Religious 

Literature 

South  Africa  General  Missionf 
South  African  Book=Society.  .. 

South  African  Tract=Society, . . 

South  African  Wesleyan  Mis- 
sionary Society '. 

Stuttgart  Kamerun  Union 

Stewart  Mission=Foundation. . . 

Sunday=School  Missionary 
Union 

Lutheran      .... 

Alethodist  (north) 

Presbyterian. 

Education| 
South  Africa 

Sudan  Pioneer  Mission 

Sunday=School    Union    of   the 
Methodist  Episcopal  Church 

Swedish  Missionary  Union 

Swedish  Women's  Mission 

Tophan  Hospital 

Trinitarian  Bible=Society 

Nondenominational . . 

Methodist    (northern) 

Congregational 

Congregational 

Nondenominational . . 
Interdenominational  . 

West  Africa 

Africa 

Algeria,  Kongo 
Algerian 
Women 

Zanzibar 
Religious 

Literature 
Negroes 
Barbados 

Algeria 

Tropical  Training  School 

Union  of  Evangelical  Associa- 

Methodist 

Interdenominational.. 

*Vahl  not  only  mentions  the  Paris  Missionary^Society,  but  specifies  •'  the  French 
Reformed  Church"  and  "the  French  Evangelical  Mission^Society  "  as  independent  or- 
ganizations active  in  African  missions.  But  is  not  the  Evangelical  Society  the  Paris 
Society?  Is  not  the  society  the  instrument,  despite  an  individual  e.xistence,  of  this 
Huguenot  church?  Or,  else,  does  this  Presbyterian  state=church  work  in  Africa  apart 
and  aside  from  the  society? 

In  the  Paris  Society  I  do  not  include  the  French  Zambezi  Mission, 

jln  1779  there  was  a  South  Africa  Missionary  Society. 

JThis  is  in  Gammon  Theological  Seminary,  Atlanta,  Georgia,  U.  S.  A.,  and  has 
"Friends  of  Africa"  and  "MissionarysBands"  associated  with  it. 


8io 


DIRECTORY  OF  MISSION^AGENCIES 


Name  of  Society 


Polity  of  Adherents 


Nationality 
of  Supporters 

European 

Dutch 

American  .  . . 

American 
Norwegians 

Scotch 

English 

American  .  .. 

Italian 

English 

African 

British 

British 

British 

Norwegian  . . 

English 

British 

American  .  . . 
American  . .  . 

American  .  . . 
American  ..  . 

American.  .. 

Afrikander  . . 
American  . .  . 

American  . .  . 

English 


Sphere  of 
Operations 


Union  for  Spreading  the  Gospel 

United  Brethren  in  Christ 

United  Norse  Church  in  United 
States  

United  Presbyterian  Jewish 
Mission 

Universities'  Mission  (Cam- 
bridge, Oxford,  Durham  and 
Dublin  Universities'  Mission 
to  Central  Africa) 


Wachovia   Society   for  Propa- 
gating the  Gospel 

Waldensian  Church,  The 

Wesleyan  Missionary  Society  . 


West  Africa  Presbytery 

West  Indies  Church  of  Eng- 
land Missionary-Society 

West  Indies  Methodist  Confer- 
ence (east) 

West  Indies  Methodist  Confer- 
ence (west) 


[Wettergren's]  Free  Norse 
Mission 

Whately  School  and  Hospital . . 

Winchester  Deaconesses 

Woman's  Auxiliary  to  Protes- 
tant Episcopal  Society 

Woman's  Baptist  Society  * 

Woman's  Baptist  Society  of 
the  West 

Woman's  Board** 


Woman's  Board  of  the  Interiorf 

Woman's  Christian  Temper- 
ance Union 

Woman's  Missionary  Societyft 

Woman's  Missionary  Society 
of  Reformed  EpiscopalChurch 

Woman's  Missionary  Associa- 
ciationj . . 

Woman's  Missionary  Associa- 
tion of  United  Brethren  in 
Christ 

Woman's  Missionary  Society 
of  the  General  Synod ....... 

Woman's  Missionary  Society 
of  the  United  Presbyterian 
Church 


Presbyterian, 
Methodist . . . 
Lutheran 


Presbyterian. 


Anglican. 


Unity  of  Brethren. 

Presbyterian 

Methodist 


Presbyterian , 
Anglican.... 
Methodist . . . 


Methodist . 


Undenominational . 

Anglican 

Anglican 


Anglican 

Baptist  (north) , 

Baptist  (north) . 
Congregational 

Congregational 


Nondenominational . 
Presbyterian 

Anglican 

Presbyterian 


Methodist 
Lutheran . 


Presbyterian. 


American . 
American  , 


*With  American  Baptist  Missionary  Union. 

**With  American  Board. 

jWith  American  Board. 

ttWith  Presbyterian  Board,  North 

JWith  English  Presbyterian  Mission  Committee. 


Egypt 
West  Africa 


Madagascar 
Marocco 


Nyasaland    and 
Zanzibar 


Auxiliary 
South  Africa 
South  and  West 

Africa 
Liberia 

Rio  Pongo 

Antilles  and 
Guiana 

Jamaica  and 
Haiti 

East  Africa 

Egypt 

Kafraria 

Liberia 
Kongo  State 

Kongo  State 
South  and  West 

Africa 
South  and  West 

Africa 

South  Africa 
West  Africa 

Liberia 

North  Africa 


West  Africa 
Liberia 


Egypt 


DIRECTORY  OF  MISSION=AGENCIES 


8ll 


Name  of  Society 

Polity  of  Adherents 

Nationality 
of  Supporters 

Sphere  of 
Operations 

Woman's  Missionary  Society*. 

Woman's  Mission=Union**. . . . 

Women's  Mite  Missionary  So- 
ciety African  Methodist  Epis- 
copal Church 

Woman's  Oriental  Union 

World's  Federation    of  Chris- 
tian Studentst 

Young   Men's    Association    in 
Aid  of  the  Baptist  Society. . . 

Young  Men's  Christian  Asso- 
ciation          .           .... 

Presbyterian 

Baptist  (white) 

Methodist  {colored). 
Lutheran 

Interdenominational.. 
Baptist 

Scotch  

American  .. . 

American  ..  . 
German 

International 

English 

International 

English 

American  . . . 
International 

International 
Afrikander .. 

British 

European 
Dutch 

Scotch 

Zulu 

British 

South  Africa 
West  Africa 

Haiti 
Egypt 

Africa 

Auxiliary 
Africa  and 

Nondenominational . . 

Nondenominational . . 
Interdenominational  . 
Interdenominational  . 

Nondenominational. . 
Nondenominational . 

Nondenominational . . 
Unity  of  Brethren 

Young  Men's  Mission-Society 
of  Birmingham 

Freedmen 
Natal 

Young  People's  Missionary  So- 
ciety   

Young    People's    Societies    of 
Christian  Endeavor 

Young  Women's  Christian  As- 

Somalia 

Africa,  Freed- 
men,   Mada- 
gascar 

Young  Women's  Christian 
Temperance  Union      

South  Africa 

Zambezi    Industrial   Mission.. 

Zeist  Missionary  Society   [for 

Surinam  ] 

Zenana    Mission    of    Scotch 
United  Presbyterian  Church 

Zulu  Missionary  Society 

Zululand  Diocesan  Mission. .. 

Nyasaland 

Au.xiliary 
Old  Calabar 

Congregational 

Anglican 

Gazaland 
Zululand 

NAMES  RECEIVED  TOO  LATE  FOR  CLASSIFICATION 


AmericanChristian  Convention 

Morris  Christian  School 

Self=supporting  Industrial  Mis- 
sion  

Woman's  Union  Missionary 
Society 


Congregational  (?)... 
Undenominational  ( ?) 

Undenominational.. . . 

Interdenominational . 


American. 
American 


American 
American , 


West  Africa 

Nyasaland 

Egypt 


Total  Number  of  Agencies  for  Missions 310 


*With  Scotch  United  Presbyterian  Board  of  Missions. 

**With  Southern  Baptist  Convention. 

tThis  includes  the  following  organizations  that  promote  the  evangelization  of  Afri- 
can peoples:  in  America,  the  Student; Volunteer  Movement  for  Foreign  Missions;  in 
Britain,  the  Student^Volunteer  Missionary  Union;  in  Germany,  the  University  Christian 
Alliance;  in  Scandinavia,  the  University  Christian  Movement:  in  South  Africa,  the 
Students'  Christian  Association;  and,  perhaps,  the  Student  Christian  Movement  in 
Mission^Lands.  The  official  statement  as  to  the  Federation  and  the  Movements  leaves 
it  uncertain  whether  these  should  not  be  entered  separately  in  this  list  as  independent 
and  national  organizations.  If  it  be  an  error  to  enumerate  the  Federation  and  the 
Movements  as  one  body  instead  of  seven,  it  seems  better  to  err  by  understatement  than 
by  overstatement.  In  the  case  of  the  German,  Scandinavian  and  South  African  Move- 
ments, it  is  feared  that  their  mission=department  has  not  here  received  its  technically 
correct  title,  if,  as  with  the  American  and  British  Movements,  it  has  a  specific  name. 


8l2  DIRECTORY  OF  MISSION^AGENCIES 

NOTE 

In  addition  to  these  corporate  or  organized  agencies  for  missions,  there  are  individ- 
uals of  different  denominations  working  as  independent  missionaries.  It  is  manifestly- 
impossible  to  ascertain  their  names,  number  or  place,  but  there  are  known  to  be  repre- 
sentatives of  the  Anglican  and  Lutheran  communions  and  of  the  Plymouth  Brethren 
promoting  individual  missionary  efforts,  as  well  as  otherfree=lancesof  no  denomination  or 
of  several.  Some  chaplains  of  the  British  government  do  African  missionary  work,  and 
thus  the  British  empire  in  its  official  capacity  might  be  regarded  as  an  actual  missionary. 
So  far  as  the  Belgian,  French,  German,  Portuguese  and  Spanish  administrations  (papal) 
in  Africa  and  its  islands  have'governmental  chaplains  (priests)  who  also  act  as  missionaries 
among  the  natives,  these  governments  likewise  would  assume  a  missionary  character. 

The  Dennis  statistics  mention  local  organizations  within  a  mission,  such,  e.  g.,  as 
the  Boys'  Brigade  at  Gordon  Memorial,  a  station  of  the  Scotch  Free  Presbyterians.  As 
this  Brigade  owes  its  origin  and  support  to  missionaries  and  their  home=society,  it  is  not 
an  organization  for  the  promotion  of  missions.  So  with  other  bodies  dependent  on  a 
church  or  a  society  that  sustains  missions:  they  are  parts  of  missions  rather  than  mis- 
sions themselves.  The  Statistical  Survey  that  constitutes  the  first  appendix  mentions 
many  such,  and  is  a  significant  revelation  of  the  multifarious  activities  within  an  Afrfcan 
mission. 


CLASS  B 

Classified  Catalog,  according  to  Creed  or  Polity,  of  Church=Bodies 
in  Africa  (Associations,  Dioceses,  Synods,  Unions) 

ANGLICAN 
Diocese  of  Bloemfontein  Diocese  of  Ma-Shunaland 

Diocese  of  Cape  Town  Diocese  of  Mauritius 

Diocese  of  Cape  Palmas  (with  the  Protes-         Diocese  of  Pieter  Maritzburg 

tant  Episcopal  Church)  Diocese  of  Pretoria 

Diocese  of   East    Central    Africa    (Ibea,         Diocese  of  Saint  Helena 

U^Ganda  and  Zanzibar)  Diocese  of  Sierra  Leone 

Diocese  of  Grahamston  Diocese  of  West   Central    Africa    (Lagos, 

Diocese  of  Lebombo  Niger  Territory,  Sudan) 

Diocese  of  Likoma  (Nyasaland)  Diocese  of  Zululand 

Diocese  of  Madagascar 

BAPTIST 
Baptist  Church  at  Kamerun  (Negro) 
Baptist  Union  of  Liberia  (Negro) 
Baptist  Union  of  South  Africa  (White) 
Independent  Dutch  Baptist  Church  in  Transvaal  (White)_ 

These  Baptist  churchibodles  in  Africa  also  act  as  African  mission=societies. 

CONGREGATIONAL 
Congregational  Union  of  Madagascar  (Hova) 
Congregational  Union  of  South  Africa   (British) 

Both  of  these  Congregational  church=bodies  in  Africa  also  act  as  African  mission; 

societies. 
It  is  believed  that  in  Sierra  Leone  there  is  a  native  Lady  Huntingdon  Connexion, 
independent  of  the  missionary  society  sustained  by  that  church  in  England. 
Zululand  Association  of  Congregational  Churches  (Native) 

KOPT 
The  Koptic  church  in  Abyssinia  and  Egypt  forms  two  church-bodies  with  adminis- 
trative divisions  and  organizations  of  their  own. 

LUTHERAN 
Dutch  Lutheran  Association  of  Cape  Colony  (white) 

This  is  believed  to  do  mission=work. 
Synod  of  North  Transvaal  (Organization  formed  by  the  Berlin  Society) 
Synod  of  South  Transvaal  (Organization  formed  by  the  Berlin  Society) 

It  is  questioned  whether  these  synods  have  independent  existence. 


DIRECTORY  OF  MISSION-AGENCIES  813 

METHODIST 

Liberian  [now  African]  Methodist  Conference  (Negro) 

Does  this  promote  missions? 
Sierra  Leone  Church=District  (including  Gambia  Mission,  now  independent) 
South  African  Wesleyan  Conference  (White; 

PRESBYTERIAN 

Christian  Reformed  Church  in  the  South  African  Republic  (Boers) 

Dutch  Reformed  Church  in  Cape  Colony  (Boers  and  Kafirs) 

Dutch  Reformed  Church  in  Natal  (  Boers) 

Dutch  Reformed  Church  in  Orange  Free  State  (Boers) 

Dutch  Reformed  Church  in  South  African  Republic  (Boers) 

Individual  laymen,  ministers  and  parishes  among  these  Dutch  Presbyterians  pro- 
mote missions. 
Gabun  and  Corisco  Presbytery   (With  the  Presbyterian    Church  in  the  United  States, 

north) 
Presbytery  of  Egypt  (With  United  Presbyterians  of  the  United  States) 
Synod  of  South  Africa  (Organization  of  the  Free  and  the  United  Presbyterians,  fScotch) 
West  Africa  Presbytery  (Liberian  Negroes  with  the  Presbyterian  Church  in  the  United 
States,  north) 
The  native  presbyteries  of  Egypt,  Gabun  and  Liberia  promote  missions. 
The  union  of  Presbyterian  churches  in  Cape  Colony  and  Natal  promotes  missions  in 
its  character  of  a  colonial  church=body. 

ROMAN 

Alexandria,  Patriarchate  of 

Apostolic  Delegation  :   Egypt  and  Arabia 

Apostolic  Prefectures :  Basutuland,  the  Gold  Coast,  the  Lower  Niger  and  the   Orange 

River 
Apostolic  Vicariats :  Orange  Free  State 

Abyssinia  Sahara 

Benin  Senegambia 

Cape  of  Good  Hope  (three  divisions)  Sierra  Leone 

Egypt  (Koptic  and  Latin  P.ites)  Siidan 

Gallaland  Tanganika 

Guinea  U^Nyanyembe 

Ivory  Coast  Upper  Nile 

Kongo  State  (four  subdivisions)  Victoria  Nyanza  (two  subdivisions) 

Madagascar  Zanguebar 

Natal 
Archbishoprics : 
Algiers 

Carthage  (A  metropolitan  see,  its  bishop  the  primate  of  Africa) 
Bishoprics : 

Angola,  Lower  Guinea  (Suffragan  of  Lisbon) 
Angra,  Azores  Islands  (Suffragan  of  Lisbon) 
Ceuta 

Constantine  (Suffragan  of  Algiers) 
Funchal,  Madeira  Islands  (Suffragan  of  Lisbon) 
Hippo=Oran  (Suffragan  of  Algiers) 
Port  Louis,  ]\Iauritius  (Suffragan  of  the  Holy  See) 
Port  Victoria,  Seychelles  (Directly  subject  to  the  Holy  See) 
Saint  Denis,  Reunion  Island  (Suffragan  of  Bordeaux) 
San  Cristoval  da  Laguna,  Canary  Islands  (Suffragan  of  Seville) 
Sao  Thome,  Gulf  of  Guinea  (Suffragan  of  Lisbon) 
Santiago,  Cape  Verd  Islands  (Suffragan  of  Lisbon) 
Koptic  Rite: 

Koptic  Vicar^Apostolic 
Latin  Vicar=Apostolic 


Gross  Total  of  Agencies  for  the  Christianization  of  African  Peoples  (both  church=bodies 

in  Africa  and  missionary-societies  included) 406 

Counted  twice 14 

Net  Total 3g2 


8i4 


DIRECTORY  OF  MISSION^AGENCIES 


NUMERICAL  RECAPITULATIONS 
Number  of  Protestant  and  Roman  Societies  Working  in  Africa  and  Madagascar*.  ..   285 

Africa 274 

Madagascar 44 

Mauritius 6 


Number  of  Societies  Working  Among  Freedmen** 44 

In  Antilles 29 

In  Canada i 

In  South  America 6 

In  United  States , 16 

Gross  Total 52 

Working  in  two  or  more  fields 8 

Net  Total 44 

Number  of  Protestant  Societies  among  all  African  Peoplesf 285 

Number  of  Roman  Societies  among  all  African  Peoples 34 

Number  of  Protestant  Church=Bodies  in  Africa  and  Madagascar 37 

Number  of  Roman  Church=bodies  in  Africa  and  Madagascar 48 

Protestant  Societies  of  Strictly  Missionary  Character  operating  in  Africa  and  its 

Islandstt :  •  •  •  : .- 14° 

Protestant  Societies  of  Auxiliary  Character  operating  in  Africa  and  the  Islands 96 

Protestant  Educational  Societies  operating  in  Africa  and  Islands 12 

Protestant  Literature  Societies 29 

Protestant  Medical  Societies , 8 

Protestant  Sunday  -  School  Societies 3 

Protestant  Unclassifiable  Societies  (Chiefly  Raisers  of  Funds) 9 

Protestant  Women's  Societies 34 

Protestant  Women's  Societies  classified]: 

Auxiliary 22 

Independent  (including  Anglican  sisterhoods  and  Luthero=Presbyterian  deacon- 
esses)    12 


RECAPITULATIONS,    ACCORDING    TO    CREED    AND    POLITY,  OF    THE 
MISSION=SOCIETIES  FOR  AFRICA  AND  MADAGASCARJt 

Anglican II  (and  Episcopal) 49 

Baptist 21 

Congregational 22 

Interdenominational  (union  of  two  or  more  denominations)  30 

Lutheran 23 

Methodist 22 

Nondenominational  (societies  not  of^strictly  spiritual  scope) 31 

Presbyterian 48 

Roman 34 

Unity  of  Brethren 5 

*Auxiliaries  included,  churchibodies  excluded. 

** Auxiliaries  are  excluded. 

jAuxiliaries  are  included. 

IfWomen's  auxiliary  societies  are  excluded,  women's  independent  societies  included. 

jWith  these  may  be  classed,  in  addition,  four  children's  organizations  of  various 
kinds.  There  are  also  five  societies  for  the  Christianization  of  the  Jews,  that  work  in 
Africa. 

JJAuxiliaries  included. 

IIThisand  its  Protestant  sister=communions  are  represented  in  Africa  by  the  follow- 
ing denominations: 

The  Anglican  communion  comprises  the  Church  of  England  (established)  ;  the 
Church  of  England  (PEpiscopal  Church)  in  Cape  Colony  (disendowed);  the  Church  of 
England  in  Natal  (disendowed) ;  the  Church  of  England  in  Sierra  Leone;  in  Lagos;  the 
Church  of  England  in  the  West  Indies;  the  Protestant  Episcopal  Church  in  the  United 
States;  and  the  Scotch  Episcopal  Church. 

The  Baptist  order  is  represented  in   Africa   through  the  following  branches:    the 


DIRECTORY  OF  MISSION=AGENCIES  815 

Baptist  churches  (Calvinist)  of  England;  a  Baptist  congregation  (Boer)  in  Transvaal; 
a  Baptist  congregation  {colored)  in  Kamerun;  the  Baptist  churches  {colored)  of  Ja- 
maica; the  Baptist  Foreign  Missionary  Convention  {colored)  in  the  United  States 
(north);  the  Baptist  General  Association  {colored)  \n  the  United  States  (north) ;  the 
Baptist  Union  {colored)  of  Liberia;  the  Baptists  of  Lagos  (colored);  the  I'aptist 
Union  (colonists)  of  South  Africa;  the  Northern  Baptists  (white)  of  the  United  States; 
and  the  Southern  Baptist  Convention  (white)  of  the  United  States  (south).  Among 
American  Baptist  bodies  is  included  the  North  Carolina  State  Convention,  though  its 
denominational  connection  is  unspecified. 

The  Congregational  faith  and  order  have  the  following  representatives  working  in 
Africa:  The  Congregational  Churches  of  Canada,  of  England,  of  Madagascar,  of  South 
Africa  (colonists)  and  of  the  United  States;  together  with  the  American  Disciples,  the 
Free  Churches  of  Norway  and  of  Sweden,  the  Lady  Huntingdon  Connexion  in  Great 
Britain  (apd  also?  in  Sierra  Leone?),  the  Scandinavian  Alliance  in  the  United  States, 
and  the  Zulu  Congregational  Churches  (native). 

Interdenominationalism  is  represented  by  such  organizations  as  the  Basel  Society, 
the  Christian  Endeavor  Societies,  the  International  Missionary  Union,  the  Religious 
Tract  Society  and  the  Young  Men's  and  Young  Women's  Christian  Associations.  Strict 
analysis  and  exact  numbering  are  here  impracticable. 

The  Lutheran  bodies  working  in  Africa  comprise  the  Dutch  Lutheran  Association 
of  Cape  Colony;  the  Established  Church  of  Norway;  the  Established  Church  of  Sweden; 
the  Finnic  Lutheran  Church;  the  General  Synod  of  the  Evangelical  Lutheran  Church 
in  the  United  States;  the  Lutheran  Church  in  the  German  Empire  (including  the  United 
Evangelical  Church  of  Prussia?)  and  the  United  Norse  Church  in  the  United  States. 

The  Methodist  denominations  that  interest  themselves  in  African  missions  are  the 
African  Methodist  Episcopal  Church  {colored)  in  the  United  States;  theAfrican  Metho- 
dist Episcopal  Zion  Church  {colored)  in  the  United  States;  the  Bible=Christians  of 
Great  Britain;  the  Free  Methodists  (white)  of  the  United  States;  the  Liberian  Confer- 
ence {colored);  the  Methodist  Episcopal  Church  in  the  United  States;  the  Plymouth 
Brethren  (?)  of  England;  the  Primitive  Methodists  of  England;  the  Seventh=Day 
Adventists  C?)  of  the  United  States;  the  Sierra  Leone  Church=District;  the  United 
Brethren  in  Christ  in  the  United  States  (not  to  be  confused  with  the  Unity  of  Brethren 
or  "Moravians") ;  the  United  Ftee  Methodist  Churches  of  Great  Britain;  the  Wesleyan 
Church  in  England;  the  Wesleyan  Methodist  Church  of  South  Africa;  the  Wesleyan 
Connexion  in  the  United  States;  and  the  Wesleyans  of  France. 

Nondenominational  organizations  include  such  bodies  as  the  African  Lakes  Com- 
pany, the  Medical  Missionary  Association,  the  Salvation  Army  (whose  non=observance 
of  the  sacraments  makes  it  an  order  instead  of  a  church)  and  the  Society  of  Friends 
(which  is  self=confessedly  not  a  church).    Exact  accuracy  of  enumeration  is  impracticable. 

The  Presbyterian  polity  promotes  African  missions  through  the  following  denomina- 
tions:  the  Christian  Reformed  Church  in  South  Africa;  the  Dutch  Reformed  Church  in 
Cape  Colony;  in  Holland;  in  Natal;  in  the  Orange  Free  State;  and  in  the  South  Afri- 
can Republic  or  Transvaal;  through  the  Established  Church  of  Scotland;  the  Free 
Church  of  Scotland;  the  Free  Churches  of  French  Switzerland;  the  Presbyterian  Church 
in  England;  the  Presbyterian  Church  in  Jamaica;  the  Presbyterian  Church  in  the 
United  States  (north)  with  presbyteries  in  Gabun  and  Liberia;  the  Presbyterian  Church 
(south)  in  the  United  States;  the  Reformed  Church  (Huguenots)  of  France;  the  Re- 
formed Church  in  Germany  (with  native  branches  in  Transvaal?) ;  the  Reformed  Pres- 
byterian Church  in  Scotland  and  in  the  United  States;  the  United  Presbyterian  Church 
of  Scotland  (with  presbyteries  in  South  Africa?)  ;  the  United  Presbyterian  Church  in  the 
United  States  (with  an  Egyptian  presbytery)  ;  and  the  Waldensian  Church  of  Italy. 

The  Roman  communion  works  in  Africa  through  the  Catholics  of  Austria,  Belgium, 
England,  France,  Germany,  Ireland,  Italy,  Portugal  and  Spain.  The  Roman  Catholics 
proselytized  from  the  Ethiopic,  Greek,  Koptic  and  Syriac  rites  might  possibly  be 
included. 

The  Unity  of  Brethren  ("Moravians")  works  in  Africa  through  the  English,  Ger- 
man and  West  Indian  provinces. 

Total  Number  of  Communions :  8;  Total  of  Denominations :  74. 


8l6  DIRECTORY  OF  MISSION^AGENCIES 

RECAPITULATIONS,    ACCORDING   TO   NATIONALITY,  OF   MISSIONARY 
SOCIETIES  OPERATING  IN  AFRICA* 

Belgium  (papal  societies) 7 

The  British  Empire.     (Societies  supported  by  British  subjects) 144 

African  (Bantu=Negro) 3 

Afrikander  (Boer  and  British  colonists) 14 

Antillean  (British  colonists  and  Negroes) 4 

Canadian 2 

English  (Two  Catholic  organizations) 79 

Hindi 2 

Irish  (One  Presbyterian  (?)  society,  three  Roman  societies) 4 

Mauritian 4 

Scotch , 30 

Denmark  (Protestant  society) i 

Finland  (Protestant  society) i 

France  (Six  Protestant,  sixteen  Roman,  societies) 23 

Holland  (Protestant  societies) 6 

Germany  (Three  Roman  societies)  20 

International  (Five  Catholic  orders,  five  Protestant  organizations) 10 

Italy  (Two  Catholic  bodies,  one  Protestant  organization) 3 

Norway  (Protestant  societies) 5 

Portugal ? 

Spain  (Roman) i? 

Sweden  ( Protestant  societies) 9 

Switzerland  (Protestant  societies.     One  of  these   is  Franco=Swiss;  two  are  German 

Swiss) 3 

United  States  (Protestant  societies) 59 

MISCELLANEOUS  RECAPITULATIONS  OF  MISSION=SOCIETIES 

Societies  supported  by  African  Negroes 10 

Societies  sustained  by  American  Freedmen 4 

Societies  sustained  by  Negroes  in  West  Indies 4 

Societies  sustained  by  Canadian  Negroes i 

Koptic  Societies (2  ?) i 

Malagasi  Societies 2 

South  African  Societies** 20 

*Auxiliary  Societies  and  Madagascar  are  included.  Work  among  any  American 
Negroes  is  excluded. 

**This  enumeration  differs  from  that  under  the  heading,  "British  Empire,"  sub- 
headings, "African"  and  "Afrikander."  That  excluded  the  Boers  of  Orange  Free  State 
and  the  South  African  Republic;  this,  in  order  to  show  the  full  extent  of  missionary 
activity  among  all  Afrikanders  in  South  Africa,  includes  the  Dutch  republics  as  well  as 
the  British  colonies. 


NOTE 

None  of  the  organizations  mentioned  in  this  directory  has  been  listed  until  and 
unless  authenticated  by  apparently  reliable  authority.  Where  doubt  existed,  exclusion, 
not  inclusion,  has  been  practiced,  societies  being  actually  omitted.  Some,  too,have  been 
named  but  not  numbered.  The  recapitulations  understate.  Organizations  belonging  to 
more  than  one  class,  or  exercising  several  kinds  of  functions,  appear  two  or  more  times. 
Hence  apparent  error  and  a  seeming  failure  of  the  totals  to  tally.  Only  an  approxima- 
tion to  substantial  accuracy  appears  attainable. 

October,  1898. 


TENTATIVE  ESTIMATES 


17 


NATIVE  ADHERENTS  AND   COMMUNICANTS 


AFRICAN  (INCLUDING  MALAGASI)  MISSIONS 

NOTE 

These,  though  based  on  officialreturns,  are  published  only  as  approximations.  But 
they  are  the  outcomeof  critical  and,  it  is  hoped,  thorough  investigation  among  a//  accessi- 
ble sources,  and  these  are  not  few.  It  is,  accordingly,  believed  that  the  following  approxi- 
mate figures  are  below,  rather  than  above,  the  true  totals.  These  estimates  are  given 
tentatively  as  a  contribution  toward  the  realization  of  Dr  Warneck's  and  other  mission- 
statisticians'  desire  that  the  statistics  of  missions  may  become  more  than  "a  pious 
aspiration".  These  figures  should  be  compared  with  those  in  the  text,  />ass£m,  ior 
which  see  the  index  of  subjects,.?.  ?'.,  statistics  and  the  entries  of  missions;  and  they 
can,  also,  the  present  compiler  trusts,  be  further  verified. 

Adherents  exclude  communicants. 


Church^System 


Anglican 

Baptist 

Congregational 

Lutheran 

Methodist 

Presbyterian 

Roman 

Undenominational  (Basel  Society,  Friends,  North  Africa 

Mission,  c/c) 

Unity  of  Brethren 

Totals 


302,245 
82,000 

106,600 
17,000 


? 
10,000 


517,845 


Communicants 


25,000 
4,300 
66,000 
60,000 
75,000 
25,000 
250,000 

10,000 
3,500 


ERRATA 

801,  Church  of  Norway  Mission  :  /or  Madagascar  and  Zululand  read  Zululand. 

802,  Congregation  of  Marists:  add  Roman,  French  and  South  Africa. 

803,  East  Friesland  Society:  see  note  two. 

803,  Note  four:  see  Evangelical  Missionary  Society,  p.  804. 

804,  Evangelical  Society  for  East  Africa :  see  note  four,  p.  803. 
807,  Norse  Medical  Mission :   .jt'^  Norse  Mission=Society. 

807,  The  North  German  Society  is  also  known  as  the  Bremen  Mission. 

809,  Society  for  Prevention  of Liquor  Traffic :  read  Society  for  the  Prevention  of 

the  Demoralization  of  Native  Races  by  the  Liquor=Trafiic. 
809,  Note  two:  /or  1779  read  1799. 
811,  Total :  /or  310  read  355. 

813,  Gross  total :  /or  406  read  451. 
Net  total :  /or  392  read  437. 

814,  Numerical  recapitulations: 

/or  285;  274;  44;    6;  44;  29;    6;  16;  52;  8;  44;  285;  34;  140;    96;  29;  34;  22  and  12 
read,  respectively, 

298;  280;  10;    8;  50;  30;  10;  18;  59;  9;  50;  310;  38;  142;  102;  25;  46;  26  and  20. 
814,  Recapitulations  according  to  creed  :/£»r  49;  21;  22;  30;  23;  31;  48;  34!  5  ^^d  five 
read,  respectively,  51;  22;  19;  50;  29;  52;  42;  36;  2  and  ten. 
816,  For  7;  144;  3;  14;  79;  4;  23;  6;  20;  5;  i;  9;  59;  4  and  2 
read,  respectivelj', 

5;  157;  5J  18;  69;  5;  20;  4;  19;  4;  2;  8;  56;  6  and  i. 


PRINCIPAL   AUTHORITIES 

FOR 

THE    REDEMPTION    OF   AFRICA 


PRINCIPAL  AUTHORITIES 

PREFATORY  NOTE 

It  is  desired  to  call  attention  to  the  fact  that  many  peri- 
odicals, reports  of  societies  and  works  of  travel,  though 
used,  remain  intentionally  unnamed.  To  specify  each 
would  have  swelled  this  list  to  undue  proportions.  A  hun- 
dred books  by  African  travelers  have  been  employed,  in- 
cluding those  from  Herodotus  to  Miss  Kingsley,  but  few 
proved  of  value  for  the  present  purpose.  It  is  a  source  of 
regret  to  the  present  writer  that  he  could  not  in  the  text 
avail  himself  of  several  authorities  whom  it  would  have  been 
a  privilege  to  consult.  One  is  Johnston,  whose  British 
Central  Africa  came  too  late  to  meet  such  needs;  another 
is  Lawrence;  a  third,  Thompson.  A  glance  at  Lawrence's 
Modern  Missions  showed  this  to  be  built  on  lines  so  similar 
to  those  independently  blocked  out  by  myself,  that  I  could 
not,  before  writing,  have  read  his  work  without  involuntary 
imitation  and  plagiarism.  So  of  Thompson's  Dawn  of 
Protestant  Missions,  which  traverses  ground  independently 
investigated  by  me  for  the  excursus  to  the  chapter  on  mis- 
sion-environments.  During  publication  additional  author- 
ities were  consulted,  and  some  of  these  are  named,  either  in 
the  footnotes  to  the  body  of  the  book  or  in  the  present  list. 
Atlases  of  specific  historical  or  scientific  value,  books  of 
travel  for  missionary  purposes  and  the  signed  articles  of 
specialists  in  reference^works  receive  mention;  because  the 
statements  of  such  authorities,  when  interpreted  and  re- 
vised in  the  light  of  our  broadest  and  most  recent  knowl- 
edge, become  original  sources.     To  indicate  the  Protestant 

821 


822 


PRINCIPAL   AUTHORITIES 


or  the  Roman  relation  of  the  respective  authors,  the  names 
of  Protestants  are  printed  in  roman  type,  of  Catholics  in 
capitals.  Titles  are  given  in  the  briefest  form  that  seems 
advisable. 


Names  of  Atithors 

Adams,  Cyrus  C.    - 

Alder      - 

Allen  and  McClure 

Allman 
ALZOG,  J.  B. 

American  Board,  The 
Anderson,  M. 

Anderson,  Rufus  (ed.) 

Anderson,  Rufus    - 
Arnold=Forster 
Arnot,  F.  S. 


Ashe 
Atterbury 

Bachman 

BAESTEN  (Belgian  Jesuit) 

Bainbridge     - 

Baird       -        -        -        - 

BALUFFI      - 

Bancroft 

Barnard  and  Guyot  (eds.) 

Blaikie 

Blair        .        -        -        - 


Bleby      - 

Bliss,  E.  M.  (ed.) 

Blumhard 

Blyden 

Boegner 

Bowen,  J.  E. 
Bowen,  T.  J. 
Brackett 
Brown,  R.obert 


Titles  of  Works 

Africa  as  a  Factor  in  Civilization. 

Wesleyan  Missions. 

Two  Hundred  Years:  History  of  the 

S.  P.  C.  K.,  1698=1898. 
Ptolemy. 
Manual  of    Church=History;  English 

ed. 
Historic  Sketch  of  Missions  in  Africa. 
Presbyterianism:   its  Relation  to  the 

Negro. 
Memorial   Volume  of  the  American 

Bd. 
Foreign  Missions. 
Heralds  of  the  Cross, 
(i)   Bih^;  (2)   Garenganze;    (3)   What 

Africans   Have   Done   to    Develop 

Africa. 
Two  Kings  of  U^Ganda. 
Muhammadanism  in  Africa. 

Moravian  Missions. 

Precis  Historiqiies. 

Around'the=World  Tour  of  Missions. 

Religion  in  America. 

Charity  of  the  Church;  Eng.  edition. 

History  of  the  United  States. 

Johnson's  Cyclopedia. 

The  Biblical  World,  (ed.  by  Harper). 

Personal  Life  of  David  Livingstone. 

(i)  Prosperity  of  the  South  Depend- 
ent on  the  Negro;  (2)  What  is  the 
Southern  Problem? 

Romance  without  Fiction. 

Cyclopedia  of  Missions. 

Christian  Missions;  ed.  by  Barth. 

Christianity,  Islam  and  the  Negro. 

African  Missions  of  French  and  Swiss 
Presbyterians. 

Conflict  of  East  and  West  in  Egypt. 

Central  Africa. 

Negro  in  Maryland,  The. 

(i)  Bibliography  of  Marocco;  (2)  Story 
of  Africa. 


PRINCIPAL   AUTHORITIES 


823 


Nam  es  of  A  uth  0  rs 

Brown,  Wm. 

Browne,  Geo. 

Bryce 

Buhl 

Burkhardt 

Butler 

Campbell 
Carroll  (ed.) 


Carlyle 
Centenary 


Conference    on 


Protestant  Missions, 
CERRI 


1888: 


Titles  of  Works 

History  of  Propagation  of  Christianity. 
History  of  the  British  Bible  Society. 
Impressions  of  South  Africa. 
Easier  Missioiien  aitf  Gold-Kueste. 
Kleine  Missioji' s^Bibliothek. 
Ancient  Coptic  Churches. 

Maritime  Discovery  and  Missions. 
Report  on  Statistics  of  Churches  in  U. 

S.,  nth  Census,  i8go. 
South  African  Mission-Fields. 

Report. 

Account  of  the  State  of  the  Roman 

Religion. 
Life  of  Francis  of  Assisi  (Eng.  trans.) 
Missionary=Priests. 
Missionary  Gazetteer. 
Africa's  Mountain  Valley. 


CHALIPPE 
CHALLOxXER      - 

Chapin 

Charlesworth 

Chicago  Congress  on  Africa 

1893:  -        -        -        Addresses  and  Essays. 

{The  papers  and  speeches  of  this  world-congress  at  the  Coliivi- 
biaii  exposition  inchtde  jjiore  than  one  hundred  tinpnblished  man- 
uscripts. They  remain  in  the  care  of  the  secretary  of  the  African 
congress  ;  and  he  has  enjoyed  access  to  the7n  in  the  preparatiojt  of 
the  preseiit  work). 

Origin  of  Missions. 

Foreign  Missions. 

Church  Missionary  Atlas. 

Mercy  and  Truth. 

Voice  of  Jubilee  (Narrative  of  Bap- 
tist Missions,  Jamaica). 


Choules  and  Smith 

Christlieb 

Church  Missionary  Society 

Church  Missionary  Society 

Clark  {et  al.) 


CLARKE  (English  Jesuit) 

ed.  and  trans. 
Clowes 

Cox  .        -        -        _ 

CRAMOISY 

Croil        -        .        -        - 
Crowther  and  Taylor 
Cust         -        -        -        - 


Daggett,  Mrs.  L.  H.  (ed.) 
DAIGNOULT  (S.  J.) 


Cardinal  Lavigerie. 

Black  America. 

The  Crusades. 

History  of  Events  in  Ethiopia  (French 
trans,  from  Italian  letters  of  1620=24). 

The  Missionary  Problem. 

The  Gospel  on  the  Niger. 

{i)  Africa  Rediviva ;  (2)Articles  in 
Magazines;  (3)  Letters;  (4)  Mission- 
ary Map  of  Africa;  (5)  Modern  Lan- 
guages of  Africa;  (6)  Notes  on  Mis- 
sionary Subjects. 

Historical  Sketches  of  Woman's  Mis- 
sionary Societies. 
Mission  of  the  Zambezi. 


824 


PRINCIPAL   AUTHORITIES 


Names  of  Ajcthors 

Darmesteter 

D'Aubigne 

Davies 


Dawson 

Denison 
Dorchester     ■ 

Dunelm  (ed.) 


Titles  of  Works 

The  Mahdi. 

History  of  the  Reformation. 

Illustrated  Hand=book  on  Africa.  (The 
title  is  a  misnomer.  The  book  de- 
votes itself  to  Taylor's  missions). 

History  of  Bp.  Hannington's  Life  and 
Work. 

Foreign  Work  of  Episcopal  Church. 

(i)  Christianity  in  the  United  States; 
(2)  Problem  of  Religious  Progress. 

Reports  of  Boards  of  Missions  of 
Canterbury  and  York,  1894. 


Eaton 

Edwards,  Bela  B. 

Elliott 

Ellis 


Twenty^five  Years  of  Negro  Educa- 
tion. 

Missionary  Gazetteer. 

New  England  History. 

(i)  History  of  Madagascar;  (2)  The 
Martyr  Church;  (3)  Three  Visits. 


Felkin 

Fisher,  Geo.  P. 

Flickinger  and  McKee 
FOLEY 


Geddes 
Gibbon 


Gobat 
Good 

Gracey 

Gracey,  Mrs.  J.  T. 


(i)  Disease  and  Medicine  in  Africa; 
(2)  Geographical  Distribution  of 
Tropical  Diseases  in  Africa. 

(i)  History  of  the  Christian  Church; 
(2)  Discussions  in  History  and  The- 
ology. 

Missions  of  the  United  Brethren  in 
Christ. 

Records  of  the  English  Province  of 
the  Soc.  Jesu. 

Church=History  of  Ethiopia. 

History  of  the  Decline  ...  of  the 
Roman  Empire;  with  notes  by  Mil- 
man. 

Journal  in  Abyssinia. 

(i)  Ba=Ntu  Theology;  (2)  Negro  Na- 
ture=^Religions. 

Manual  of  Missions. 

Woman's  Work  for  African  Women. 


Great   Britain 

Com. 
Green 

Grout 
Grundemann 


Parliament: 


Report  on  Aboriginal  Tribes. 
Presbyterian  Missions;  with  notes  by 

Lowrie. 
Zululand. 
(i)  Allgemeiner  Missions-Atlas ;    (2) 

Neuer  Missions- Atlas. 


PRINCIPAL   AUTHORITIES 


825 


Names  of  Authors 

GRUSSENMEYER 


Guericke 

Guinness,  jr. 

Guizot 

Gundert 


H.  G. 


H.,  Mrs.  J.  W.  {7iee 

Haines 

Hallam 

Hammond 

Hannington 

Harrison 

Hase 

Hartzell 

Hawkins 


Haygood 

Heanley  (ed.) 

Headland 

Heeren 

Helps 

Henderson 

Hepburn 

Herivel 

Hervey 

Herzog 

Hesse 

Hewitt 

Hodder  (editor) 

Hole 

Holley 

Holsey,  Bishop 

Hoole 

Hore,  Capt.  E.  C. 

Home     - 

Houghton 

Hughes 

Humboldt 


Titles  of  Works 

Viiigt'cinq  annees  en  Fra?ice  et  Afri- 
qtie ;  Englished  and  enlarged  by 
CLARKE  as  Cardinal  Lavigerie 
and  the  Slave=Trade. 

Manual  of  Church=History;  trans,  by 
Shedd. 

African  Missions  of  English  Baptists. 

History  of  Civilization. 

Eva7tgelische  Misszo?i,jte  aiiflage. 


Mackay)A.  M.  Mackay. 

Islam  as  a  Missionary. 

View  of  the  .  .  .  Middle  Ages. 

What  American  Negroes  owe  Africa. 

Last  Journals. 

The  Gospel  among  the  Slaves. 

History  of  the  Church;  trans,  by 
Blumenthal  and  Wing. 

Freedmen's  Work  of  American  Meth- 
odists. 

Historical  Notices  of  the  Missions  of 
the  Church  of  England  in  the  North 
American  Colonies  Previous  to  In- 
dependence. 

(i)  Our  Brother  in  Black;  (2)  Pleas  for 
Progress. 

Central  Africa. 

Brief  Sketches  of  [Anglican]  Missions. 

Historical  Researches. 

Life  of  Columbus. 

African  Colonization  by  American 
Negroes. 

Twenty  Years  in  Khama's  Country. 

Haiti  and  the  Gospel. 

The  Story  of  Baptist  Missions. 

Religious  Cyclopedia;  ed.  by  Schaff. 

MissiongesellschafteJi. 

Sketches  of  English  Church^History 
in  South  Africa. 

Conquests  of  the  Cross. 

Early  History  of  the  Church  Society. 

Christendom's  Debt  to  the  Black  Re- 
publics of  the  Antilles. 

Autobiography. 

Year=Book  of  Missions. 

Lake  Tanganika. 

Story  of  the  London  Society. 

Women  of  the  Orient. 

Dark  Africa. 

Cosmos;  trans,  by  Otte  and  Dallas. 


826 


PRINCIPAL  AUTHORITIES 


Names  of  Authors 
Hunter 

Hurlburt,  W.  H. 


Imes  (American  Negro) 


International  Congrega- 
tional Council 
Isenberg  and  Krapf 

Jackson 
Jackson,  S.  M. 
JACOBINI 
John,  I.  G.       - 

Johnson,  A.  N. 

Johnston,  H.  H. 
Johnston,  James 
Johnston,  James  (Dr.) 
Johnston,  Keith 
JOUVANCY 

Kay 
Keane 


Keltic 

Kerr,  Rob.      - 

Kidder 

Kletzing  and  Crogman 

Krakenstein 

Krapf  (See  Isenberg) 

Krueger,  F.  H. 


Lane=Poole,  S. 

Lange 

Langford 

Langston 

Lansing 

Leavens 


Titles  of  Works 

History  of  the  Missions  of  the  Free 

Church  of  Scotland. 
Muhammadanism  [The  Encyclopedia 

of  Missions,  Volume  II,  pp.  1 12=125.] 

ILLUSTRATED  CATHOLIC  MIS- 
SIONS. 
The  American  Negro:    His  Duty  to 

Africa. 
Independent,  The. 

Authorized  Record. 
Journals. 

Christianity  in  Egypt  and  North  Africa. 

Bibliography  of  Missions. 

The  Propaganda. 

Handbook  of  Methodist  Missions. 

African  Missions  of  English  Congre- 

gationalists. 
British  Central  Africa. 
Missionary  Landscapes. 
Reality  vs.  Romance. 
Africa. 
Historia  Societatis  Jesu. 

(i)  Abyssinia;  (2)  Algeria. 

(i)  Negro,  The;  (2)  Synoptic  Table  of 
the  Races  of  North=East  Africa;  (3) 
Ethnology. 

(i)  Partition  of  Africa,  The;  (2)  States- 
man's Year^Book. 

Pioneering  in  Marocco. 

Missions. 

Progress  of  a  Race. 

Kurze  Geschichte  der  Berlin  Mission. 

[Africa],  Gundert's  Evajtgelische  Mis- 
sion, 3d  ed.,  pp.  58=183. 

(i)  Barbary  Corsairs;  (2)  Moors  in 
Spain. 

Commentary  on  the  Scriptures;  ed. 
and  trans,  by  Schaff. 

African  Missions  of  American  Epis- 
copalians. 

The  Negro  in  Latin  America. 

Egypt's  Princes. 

(i)  African  Missions  of  American 
Presbyterians;  (2)  Planting  the 
Kingdom. 


PRINCIPAL  AUTHORITIES 


827 


Titles  of  Works 

Lutherans  in  all  Lands. 
The  Great  Value  of  Missions. 
Madagascar. 

(i)  Council  of  Trent;  (2)  Jesuits;  (3) 
Monachism. 

Report. 

(i)  Cambridge  Lectures;  (2)  Mission- 
ary Travels;  (3)  Narrative  of  an 
Expedition  to  the  Zambezi. 

North  African  Church. 

Compendious  History  of  Missions. 

Report,  1890=93  inclusive. 

(i)  Medical  Missions;  (2)  Historical 
Sketch  of  the  Edinburgh  Society. 

Manual  of  Missions  of  the  Presby- 
terian Church,  U.  S.  A. 

Complete  Works. 

Dutch    Reformed    Church    in   South 

Africa. 
Cyclopedia, 
(i)   Religion  in  Africa;   (2)  Religion 

and  Myth  [in  Africa], 
(i)  Austral  Africa;  (2)  Day=Dawn;  (3) 

Light  in  Dark  Places. 
South  African  Traits. 
Missions. 

Plantation  Life  before  Emancipation. 
Christian   Missions* 
Life  of  Cotton  Mather. 
Zululand. 

Story  of  Madagascar. 
Erinnerimgen  aus    Missioiisleben   in 

Tra?tsvaal. 
Historical    Sketch  of  the    American 

Baptist  Missionary  Union. 
The  Crusades. 
Dictiojinaire    des    Missions   Catholi- 

qices ;  par  Lacroix  et  Djunkovskoy. 

Report. 

Complete  Works. 
Missionary  Herald;  ed.  by  Strong. 
Missionary  Review  of  the  World;  ed. 
by  Pierson  and  others. 

.  Marshall  has 
gatnereatne  garbage".  K^liie  Indepettdenf,T>tc.2,l%^l).  The  use  of  such  a 
book  by  Roman  writers  on  Protestant  missions,  a  book  also  half  a  century  be- 
hind the  times,  impugns  both  their  integrity  and  their  intelligence. 


Names  of  Authors 

Lenker 
Liggins 
Little 
Littledale 

Liverpool  Conference  on 

Missions 
Livingstone 


Lloyd      -        -        -        - 
Lord        -        -        -        - 

Lovedale  Mission=Institute 
Lowe 

Lowrie 


Macaulav,  Lord 
McCarter 

McClintock  and  Strong 
Macdonald 

Mackenzie 

Mackinnon 

Maclear 

Mallard 

MARSHALL,  T.  W.  M. 

Marvin 

Mason 

Mears 

Merensky 

Merriam 

MICHAUD 

MIGNE  (ed.  and  pub.) 

Mildmay  Conference  on 

Missions 
Milman 


♦"Marshall's  lying  book  is  a  sort  of  Catholic  Bible, 
fathered  the  garbage".    {The  In 


828 


PRINCIPAL  AUTHORITIES 


Names  of  Authors 

Mitchell 
Moffat,  John  S. 
Moffat,  Robert 

Moister 
Mombert 

Mommsen 


Moore,  Mrs  E.  M. 
Morgan,  T.  D. 

Morrison 

Muir 

Murdock 

Myers  (ed.) 

Nassau 

Nassau  and  others 

Neander 


Newcomb 
Noble 


Otken 


Tales  of  Works 

MISSIONS  CATHOLIQUES. 

Foreign  Missions. 

Lives  of  Robert  and  Mary  Moffat. 

(i)  Missionary  Scenes;  (2)  A  Life's 
Labor. 

History  of  Wesleyan  Missions. 

(i)  History  of  Charles  the  Great;  (2) 
The  Crusades. 

(i)  History  of  Rome;  (2)  Roman  Prov- 
inces; (3)  Aiifklae7'imgen  ueber  .  . 
.  Afrika  (in  Trans,  of  Saxon  Society 
of  Sciences,  v.  4,  s.  213  sq.) 

Negroes'  Mission^Work. 

Freedmen's  Work  of  American  Bap- 
tists. 

Fathers  of  the  London  Missionary 
Society. 

Rise  and  Decline  of  Islam;  also,  other 
works  on  Islam, 

Mission=Jubilee  of  the  American  Bap- 
tist Missionary  Union. 

Centenary  of  Baptist  Mission=Society. 

Medical  Missions  in  Africa;  (2)  Bantu 
Fetish=Worship;  (3)  Bantu  Theology 

Historical  Sketches  of  [Presbyterian] 
Missions. 

General  History  of  the  Christian  Re- 
ligion and  Church;  trans,  by  Tor- 
rey;  6th  Am.  ed. 

Cyclopedia  of  Missions. 

(i)  African  Slave=Trade  of  To^Day; 
(2)  An  African  Devil's^Mission;  (3) 
Africa's  Claim;  (4)  Captain  Great= 
Heart  and  His  Holy  War;  (5)  De- 
velopment of  Africa;  (6)  Natural 
Religion  Prophetic  of  Revelation; 
(7)  Oem  Paul:  A  Representative 
Boer;  (8)  Outlook  for  African  Mis- 
sions; (9)  Story  of  the  Chicago  Con- 
gress on  Africa;  (10)  Missions  and 
Missionaries:  an  Essay  toward  a 
Bibliography.  [Bound  manuscript 
volume  of  seventy=nine  pages  in 
Newberry  Library];  (11)  Evangel- 
ical Christianity  and  Africa;  (12) 
Current  Events  in  Africa:  Their 
Bearing  on  Christianity;  (13)  Evan- 
gelical Christianity  and  Africa. 

Ills  of  the  South. 


PRINCIPAL   AUTHORITIES 


829 


Natnes  of  Authors 

Palfrey 

Falgrave 

Palmer  (ed.  and  trans.) 

Peschel 

Pitman,  Mrs. 

Playfair 

Poole,  E.  W.  - 

Poole,  R.  S. 
Prescott 

Prout 
Pruen 

Quatrefages 


Rankin 

Rappard 

Reclus 

Reid        -        .         -        - 

Religious  Tract  Society 

Robertson 

Rowley 

Sabatier 

Satterfield 

Saunders 
Schaff 

SCHREIBER  {Societas 

Jesti) 
Schreiber 
Schultze 
Scotland,    Free   Church 

Ladies'  Society 
Seebohm 
Seelye 
SHEA 

Sibree 


Titles  of  Works 

History  of  New  England. 

West  and  Central  Arabia;  (2)  Arabia. 

A I  Qiir  an. 

Races  of  Man. 

Female  Missions. 

(i)     Bibliography     of     Algeria;     (2) 

Scourge  of  Christendom. 
Arabian  Society. 
(I)  Egypt;  (2)  Cities  of  Egypt, 
(i)  History  of  Ferdinand  and  Isabella; 

(2)  History  of  Philip  II. 
Madagascar. 
Arab  and  African. 

(i)  The  Human  Species;  (2)  The  Pyg- 
mies; trans,  by  Starr. 

Handbook  of  Presbyterian  Missions. 

Fiienfzig  Jaehre  der  Pilger  Mission. 

(i)  Africa;  ed.  by  Keane;  (2)  Ethnog- 
raphy and  Ethnology. 

Missions  of  the  Methodist  Episcopal 
Church. 

(i)  Handbook  of  Missions;  (2)  Short 
Biographies. 

History  of  Charles  V  (with  Prescott's 
Account  of  His  Life  after  Abdica- 
tion). 

(i)  Story  of  the  Universities'  Mission; 
(2)  Religions  of  Africa. 

Life  of  Francis  of  Assisi;  trans,  by 
Houghton. 

Freedmen's  Work  of  American  Pres- 
byterians. 

The  Healer=Preacher. 

(i)  Creeds  of  Christendom;  (2)  History 
of  the  Christian  Church, 

Life  of  Father  Law,  S.  J. 
Zur  Rheinische7i  Mission. 
Fetichisnms. 


of: 


Woman's  Work. 

Era  of  the  Protestant  Revolution. 

Christian  Missions. 

(i)  The  Church  of  Rome;  (2)  History 
of  the  Catholic  Church  in  the  United 
States;  (3)  Missions  of  Rome. 

Madagascar. 


830 


PRINCIPAL  AUTHORITIES 


Names  of  Authors 

Slater 
Slatin 
SLATTERY 

Smith,  Bosworth     - 
Smith,  E.  R. 

Smith,  George 

Smith,  Henry  Boynton 

Smith,  Judson 

Smith,  Philip 
Smith,  S.  F. 
Smith,  Wm.  Joseph 
SOCIETAS  JESU 
Speckmann 
Spencer,  Herbert 
Stanley,  A.  P. 

Stanley,  H.  M. 
Steiner 


Stephens 
Stevens 

Stevenson 
Stewart,  Dr 
Stock 

Stowe      -        -        -        - 
Stowell 

Student^Volunteer  Move- 
ment 


Taylor,  Wm. 


Theal 

Thomas,  T.M. 

Thompson,  A.  C. 

Titterington 

Tomkins 

Townsend 

Tracy  (and  others) 


Titles  of  Works 

Philosophy  of  Missions. 

Fire  and  Sword  in  Sudan. 

Freedmen's  Work  of  American  Cath- 
olics. 

Muhammad  and  Muhammadanism. 

African  Missions  of  American  Meth- 
odists. 

African  Missions  of  Scotch  Presby- 
terians. 

History  of  the  Christian  Church  in 
Chronological  Tables. 

African  Missions  of  American  Con- 
gregationalists. 

History  of  the  Christian  Church. 

Missionary  Sketches. 

Anglican  Missions  in  Africa. 

\Africana  and  other  writings.] 

Hennannsburger  Mission  in  Afrika. 

Descriptive  Sociology. 

(i)  Lectures  on  the  Eastern  Church; 
(2)  Lectures  on  the  Jewish  Church. 

(i)  How  I  Found  Livingstone;  (2) 
Through  the  Dark  Continent;  (3) 
The  Congo;  (4)  In  Darkest  Africa. 

(i)  Reise-'EiJidriiecke  in  Kamerun  ;  (2) 
Blatt  atis  Brueder  Mission  aufGold- 
Ktteste. 

Portugal. 

Freedmen's  Work  of  the  Reformed 
Episcopal  Church. 

Dawn  of  the  Modern  Mission. 

Lovedale  Past  and  Present. 

Story  of  U=Ganda. 

The  Missionary  Enterprise. 

Missidn=Work  of  the  Church. 

The  Student  Missionary  Appeal. 

(i)  Christian  Adventures;  (2)  Self= 
Supporting  Missions;  (3)  Story  of 
My  Life;  (4)  The  Flaming  Torch. 

(i)  History  of  the  Boers;  (2)  Story  of 
South  Africa. 

Eleven  Years  in  Africa. 

Moravian  Missions. 

Century  of  Baptist  Missions. 

Abraham  and  His  Age. 

Madagascar. 

History  of  American  Missions. 


PRINCIPAL  AUTHORITIES 


831 


Navies  of  Authors 

Titles  of  Works 

Tucker 

Tunsi,  Muhammad  al 

Tupper 

Tylor      -        .        -        - 

Under  His  Banner. 

Journey  to  Wadai  (French  version  by 
Perron). 

African  Missions  of  American  Bap- 
tists. 

Anthropology. 

Vahl  -  -  -  -  (i)  Classbook  of  the  History  of  Evan- 
gelical Missions  [in  Danish];  (2) 
Missions- A tlas  ;  (3)  Scandinavian 
Missions  to  Africa;  (4)  Statistical 
Review  of  Missions. 

VIVIEN  DE  ST^MARTIN  Le  Nord  de  VAfrique. 


Walsh 
Wangemann 

Warneck 


Warren 

Watson,  Andrew- 
Weil 

W^ELD  (S.  J.) 
Wellhausen 
Wheeler,  Mary  S. 

White,  A.  Silva 
White,  J.  C. 
Williams,  E.  F. 


Williams,  George  W. 
Wilson,  J.  L. 
Wingate 

Winsor 

Wise 

Wood,  Norman  B. 

Wood,  Richard 

Woodworth 

Woolsey  (and  others) 
Worman 


Christian  Missions. 

(i)   Evaiigelische    Missionsarbeit    in 

Sued  Afrika;  (2)  Lebe?tsbilder  aus 

Sued  Afrika. 
(i)  Missioji'-Stundeii ;  (2)  Mission  und 

Cultiir ;    (3)  Outline  of   Protestant 

Missions,  trans,  by  T.  Smith. 
These  for  Those. 
The    American     Mission    in    Egypt, 

1854=96. 
Introduction  to  the  Qur'an. 
Mission  of  the  Zambezi. 
Muhammad  and  Muhammadanism. 
First  Decade  of  the  Methodist  Epis- 
copal Women's  Missionary  Society. 
Development  of  Africa,  The. 
Livingstonia  Mission, 
(i)   Freedmen's  Work   of    American 

Congregationalists;      (2)     Christian 

Life  m  Germany. 
History  of  the  Negro  in  America. 
Western  Africa. 
Ten  Years'  Captivity  in  the  Mahdi's 

Camp. 
Christopher  Columbus. 
Our  [Methodist]  Missionary  Heroes. 
White  Side  of  a  Black  Subject. 
Freedmen's     Work      of      American 

Friends. 
Problems   in   the    Education   of    the 

American  Negro. 
First  Century  of  the  Republic, 
(i)  Muhammadanism;  (2)  Muhamma- 

dan  Sects. 


832  PRINCIPAL  AUTHORITIES 

Names  of  Authors  Titles  of  Works 

Young,  Robert       -        -        (i)   Light  in   Darkness;  (2)    Modern 

Missions;  (3)  Success  of  Missions; 
(4)  Trophies  from  African  Heath- 
enism. 

Yule        ...        -        Prester  John. 


SUMMARIES 

American  Authors  named- ---     99 

British  "  " 122 

Other  "  "      50 

Total  "      --  271 

Papal  Authorities  named 23 

Protestant    "  "       260 

Secular         "  "      --- --- 60 

Total -- 343 

In  these  summaries  a  distinction  is  made  between  an  author 
and  an  authority.  For  the  sake  of  discrimination  an  author  is  in 
the  two  tables,  above,  regarded  as  the  writer,  an  authority  as  the 
thing  written.  As  a  number  of  the  authors  named  wrote  two  or 
more  books,  the  number  of  authorities  exceeds  that  of  authors  by 
seventy=two. 


INDEXES 

The  mouse-hunt  and  ferret  of  an  index. 

Milton 


INDEX  OF  PERSONS 


Protestants  and  others  in  romans,  Catholics  in  italics. 


Abraham:  i,  2,  6,  9,  39,  41,  79. 

Abd-allah:  47, 

Abd=el=Kadei  (Abd=ul=Qadir) :  53,  58. 

Abelard:  in. 

Adams,  C.  C.  (quoted)  :  i8q. 

Adams,  Pres.  John  :  4. 

Adelard :  no. 

Afrikaner:  267,648. 

Ahmad  Gragne:  51. 

Ahmadu:  53,  i6q. 

Akbah:  8,  47,  138. 

Albrecht,  Mrs:  610. 

Alexander  the  Great:  6,  14,  21. 

Alfonso  the  African :  133. 

A /zog- {quoted) :  364,  394,  396. 

Amaury:  91, 

Amenhotep:  10. 

Amru  :  46,  (quoted)  87. 

Anderson  (of  Old  Kalabar) :  345, 

Apollos:  9,  21. 

Araglio:  685. 

Arius:  34. 

Arnold,  T.  W.    (quoted) :  176  note;  also 

passijjt. 
Arnot:  524,  694. 
Arthur,  Mary:  589. 
Aser:  332,  334. 
Athanasius:  2,  24,  33. 
Augustine:  2,  32,  35,  86. 

Backhouse:  515. 

Bacon,  Roger  (quoted)  :  148. 

Baeste7i  (quoted) :  xxiv,  373,  381. 

Baillie  (of  Old  Kalabar) :  346. 

Bainbridge  (quoted)  :  726. 

Baize:  412. 

Baker,  Sir  Samuel  (quoted) :  62,  71. 

Barnabas:  18. 

Baumann  (on  Islam):  68. 

Behm  and  Wagner  (quoted) :  158,  734. 

BeltratJie:  686. 

Benson:  232. 

Bentley:  705. 

Bergier  (quoted) :  105. 

Bennudez:  377. 

Bernard  of  Clairvaux  (quoted)  :  105. 

Bessieux :  395. 

Bickersteth :  240. 

Bilal:  43, 

Bismarck:  4,  188. 

Blerzey  (on  Islam) :  66. 

Bliss,  E.  M.  (quoted)  :  726. 

Bliss,  I.  G:  544. 


Blunt,  W.  S.  (quoted)  :  64. 
Blyden  on  Islam:  60,  62,  68,  71. 
Bogatzky :  213. 
Booth,  Wm.  (quoted):  527. 
Boyle:  212,  230,  601. 
Bracq  (quoted) :  680=2, 
Bradford,  Wm.  (quoted)  :  586. 
Braun:  427. 
Breto:  685. 

Brown,  R.  (quoted)  :  xi,  14,  687,  740. 
Brown,  Wm :  xii. 
Bruce,  James:  179,  685  note. 
Brun=Renaud  on  Islam  :  69. 
Bryce,  James  (quoted)  :  438,  750. 
Buchanan:  340. 
Buckland  (quoted)  :  xvii. 
Burns,  Bishop  Francis:  306. 
Burton,  Sir   Richard,   on  Islam:    62;  (on 
Livingstone)  182. 

Ca  da  Mosto:  See  Mosto,  Ca  da. 

Caedmon  (quoted) :  2. 

Cam:  3. 

Campbell :  687. 

Catiiiecattim:  704. 

Capers:  495. 

Carey,  Wm :  215. 

Carlyle,  Thos.  (quoted)  :  576. 

Casalis:  382. 

Casas:  139. 

Castro :  685. 

Cerri  (quoted)  :  xiv. 

Cervantes:  104. 

Chalippe  (on  Francis  of  Assisi)  :  95. 

Charlemagne  (Charles  the  Great)  :   2,  83, 

87,  88,  no. 
Charles   V:  3. 
Charmeta7it  (quoted)  :  665. 
Chatelain:  561,705. 
Church,  Dean,  on  Islam  :  67. 
Clarkson :  4. 
Claver:  501. 

Clement  of  Alexandria :  23. 
Coillard:  334,  (quoted)  534. 
Coke:  299,  713. 
Coker:  305. 
Colenso:  575,  592. 
Coluiiib?(s:  3,  136. 
Comber:  688. 
Cophetua :  6. 
Cotterill :  230. 
Covilha7ii:  136. 
Cox  (quoted) :  299,  305. 


835 


836 


INDEX  OF  PERSONS 


Cromwell,  Oliver:  4,213. 

Cross:  155,  556. 

Crowther:  21,  241,  590. 

Cumming  on  Moffat :  266  note. 

Cust  (quoted)  :    xii,  xxiv,  xxv,   188,  234, 

257,  410,  522,  666,  705. 
Cyprian :  2,  22. 

Daniel :  9. 

Datite:  37,  81. 

David:  9,  II,  12,  14,  207. 

Davies:  498. 

Davies,  Palmer  (quoted) :  633. 

De  Baize:  See  Baize,  De. 

Dias:  703. 

Diaz:  3,  136. 

Dionysius  of  Halicarnassus  (quoted) :  646. 

Dober:  421. 

Doellinger  (quoted) :  38,  360. 

Doi}ii7iic :  3. 

Donatus:  2,  32, 

Drummond  (quoted) :  683,  747. 

Dudley  (quoted) :  482. 

Duff:  23,  339. 

Duparquet:  686. 

Dnryak:  686. 

Dyke:  333. 

Edgerly  (of  Old  Kalabar) :  348. 

Edward  VI  of  England  (quoted) :  210. 

Edwards,  Jonathan:  4,  214. 

Eliot,  John:  213,  488. 

Elmslie  (quoted) :  160  note. 

Emerson  (quoted)  :  xi,  168. 

Emin  Pasha:  See  Schnitzer,  Eduard. 

Erasmus:  3,  (quoted)  150. 

Erhard:  691. 

"Ethiopian,  The":  19. 

Eytneric:  141. 

Eyo:  346. 

Ezekiel :  9,  13. 

Felkin:  155. 

Ferdinatid:  139. 

Ferry:  278. 

Fliedner:  586. 

Fox:  514. 

Francis  of  Assisi :  3,83,  93,  96,   107,110. 

Francke:  212. 

Frere    (quoted) :    577,     (on    Livingstone) 

697,  716. 
Freyci?iet:  278. 
Frumentius:  25. 

Gama:  3. 

Gambetta:  4. 

George,  Saint:  6. 

Gezo:  169. 

Gibbon  (quoted) :  i  note,  24,  29. 

Gibbons,  Cardinal  (quoted) :  xxiv. 

Glenny  (quoted)  :  522. 

Gobat:  245. 

Goldie  (of  Old  Kalabar)  :  345. 

Gordon,  "Chinese"  (quoted)  :  62,  716. 

Gossner:  686. 

Gray:  229,  236,  592. 

Grenfell :  688=690,  744  note. 

Grey:  (quoted) :  577. 


Grotius:  213. 
Grout:  705,  707,  718. 
Grundemann  (quoted) :  722. 
Grussenmeyer  (quoted) :  622. 

Haig:  (quoted) :  356,  359. 

Haines  on  Islam  :  69. 

Hallbeck:  473. 

Hamilton :  430. 

Hafilon:  410. 

Hannington:  408. 

Harris  on  Abyssinia:  173. 

Harris,  W.  T.,  (quoted) :  i,  480  (note). 

Hartzell:  311  sg.;  (quoted)  498. 

Hastie:  515. 

Haven :  306. 

Hay,  Wm.  (quoted) :  511. 

Hemans:  270. 

Hefiry  the  Navigator:  3,  127=32. 

Hesse  (quoted)  :  158,  448  note. 

Heyling:  158,  703. 

Hinderer,  Mrs:  241. 

Hocker:  448. 

Holley:  234. 

Holliday,  Miss:  616. 

Homer:  5. 

Honorius  III:  no 

Hopkins:  478,488. 

Hore:  269. 

Hosea :  16. 

Houghton  on  Islam :  76. 

Huebner  (quoted)  :  574,  743. 

Hukoff :  447. 

Humboldt  on  Lull:  119. 

Ibn  Batutah  (quoted)  :  30  note 
Ibn  Khaldun:  47. 
Isabella:  139. 
Isaiah:  9,  12,  (quoted)  438. 
Isles:  427. 

Jackson  (quoted)  :  428. 

James  the  Less:  18. 

Jarrie:  685. 

Jefferson,  Thomas :  4,  184. 

Jeremiah :  9,  13. 

JESUS    THE    CHRIST:     16,     17,    41, 

(quoted)  251. 
Joao  III:  685. 
Job:  9,  12. 

John  of  England,  King:  3. 
Joh7i  the  Perfect:  133=5- 
John,  Saint:  9,  15. 
Johnson  on  Islam  :  78. 
Johnson,  James :  751. 
Johnson,  W.  A  :   240. 
Johnson,  H.  H.   (quoted) :  xxii,  519,  578, 

683  sq.,']ob,  707,  741. 
Johnston,  James  (quoted) :  334. 
Joseph :  9. 
Joshua:  13: 

Joshua,  Book  of  (quoted) :  213. 
Josiah:  9. 
Joubert:  412,  416. 
Justinian:  27,  29. 

Keane  (quoted) :  64,  158,  159,  166,  169. 
Keltie:  xi,  (quoted)  189,  741. 


INDEX  OF  PERSONS 


837 


Ketchwayo  or  Cetewayo:  169. 
Kilham,  Mrs:  515,  614. 
King,  John:  426. 
KircJiner:  685. 
Kfioblecher:  685. 
Khama:  267,  387. 
Khu=en:aten :  10. 
Koelle:  705. 
Krapf :  245,  246,  320,  611,  690. 

Lacerda:  685, 

Lane=  Poole  (quoted)  :  197, 

Lavz'gerie:  4,  63;  on  Islam  78;  187,  397; 

414;  (quoted)  622;  656=82,  686. 
Law  (quoted) :  387. 
Laws:  339,  556,  692. 
Leavens  (quoted)  :  325. 
Lechmere:  488. 
Leibniz:  213,  701. 
Leitner:  450. 

Lenz  (quoted)  :  62,  69,  71,  743,  745. 
Leo  Africanus:  48. 
Leonard  (quoted)  :  727. 
Leopold  of  Austria:  106. 
Leopold  of  Belgium:  4,  183,  186. 
Lepsius:  701. 
Le  Roy  (quoted)  :  735. 
Lichtenstein  (quoted) :  743. 
Lincoln :  4. 

Lindley  (quoted) :  715. 
Lisle:  255. 
Livingstone:  xv;    (quoted)    61,    63,   146; 

187,    216;     (quoted)     260;     267;   284; 

339;   (quoted)  373,  381;  600;  (^quoted) 

644;  696=700;  748. 
Livinhac  and  Pascal  (quoted) :  583,  634. 
Lobengula:  390. 
Loch  (quoted)  :  577. 
Louis  IX  of  France  (St  Louis) :   3,  83,  87, 

97=102. 
Louis  XIV  of  France:  4. 
Lo7irdel  (quoted) :  405. 
Loyola:  369,  377. 
Lugard  (quoted)  :  706. 
Luke:  9,  17,  19,  552. 
Lull:  3,  83,   109=26,    (quoted)    141,    148; 

(writings)  117;  701. 
Luther:  210. 

Macaulay:  4. 
Machabees:  9. 
Mackay:   231,   248,  (quoted)   625;  630-43, 

695-  . 
Mackenzie:  236,  593. 
Maclear  on  Livingstone :  697. 
McMurtrie  (quoted) :  620. 
Madison:  184. 
Mage  on  Islam :  77. 
"Mail,  The"  (quoted)  :  159. 
Maitland  (quoted)  :  718. 
Malan  (quoted)  :  331. 
Maltzahn  (quoted) :  523. 
Manoel  the  Great:  137,  685. 
Maples:  238. 
Mark:   18. 

Marshall:  (quoted) :  137,  376,  418. 
Martyn :  440. 
Maspero  (quoted)  :  200, 


Massaia:  686. 

Mather:  212. 

Matheson  (quoted) :  38  note. 

Matthew:  9,  18,  (quoted)  459. 

Mehemet  Ali :  4, 179. 

Mefidez:  378. 

Merensky  (quoted) :  722  note. 

Metternick:  4. 

Migne  (quoted) :  415. 

Mills:  265. 

Milton  (quoted)  :x,  69,  82,  83. 

Miriam:   9. 

Mitchell  (quoted):  717, 

Moffat:  647=56,  673=9,  682,  (quoted)  551. 

Monica :  580. 

Monroe:  4. 

Montesiiio:  139. 

Montgomery:  428. 

Moore,  Joanna :  596. 

Moran  (quoted)  :  415. 

Morlang:  686. 

Moses :  2,  6,  8,  10. 

Mosgan:  686. 

Mosto,  Ca  da  (quoted)  :  132. 

Msidi  or  Msiri :  525. 

Mtesa:  247. 

Mueller,  F.,  on  Islam  :  73. 

Mueller,  Max  (quoted)  :  74  Note. 

Muhammad   xix,  xxii  note,  i,  6,  12,    2 

^^     37,  38,  39.  40=45,  57,  58,  61,  75,  176. 

Muhammad  Ahmad:  53,  57. 

Muhammad  al  Tunsi :  52,  59,  69,  73. 

Muhammad  Uthman :  55. 

Murray:  534,  618. 

Mwanga:  408. 


Napoleon  the  Great:  4,  80,  85, 

Nassau:  555,  619,  688,  709. 

New:  692. 

Newcomb  (quoted):  722,729. 

Newell :  263. 

Nightingale  on  Livingstone:  700. 

Nitschmann:  421. 

Nolasco:  104. 

Obeid:  195. 
Ohrivalder:  686. 
O'Neill  (quoted)  :  xvii  note. 
O'Neill  (quoted)  :  716. 
Oppel  (quoted)  :  722. 
Origen :  24. 
Or  to:  685. 
Othello:  4. 
Ouseley:  705. 

Pacheco:  685. 

Paez:  685  note. 

Palgrave  on  Islam :  75. 

Pantaenus:  23. 

Paris,  Matthew  (quoted)  :  108. 

Paul :  23. 

Paul,  Vincent:  4. 

Paulitschke  (quoted) :  54  note. 

Peschel  (quoted)  :  157. 

Peter:  18. 

Petrarch:  3. 

Phelps  (quoted)  :  711. 

Philip,  Dr:  284. 


179,  iJ 


838 


INDEX  OF  PERSONS 


Philip  the  Evangelist:  19. 

Philo:  15,  23. 

Pickering:  701. 

Pinkerton  and  Volney  (quoted) :  158. 

Pliny:  6. 

Plutarch  (quoted)  :  198,  576. 

Polo,  Marco:  31,  50. 

Prester  (or,  Presbyter)  John:  3,  135,  150. 

Prochet:  332. 

Protten :  286,  446. 

Quadra:  685. 
Quaque:  228. 

Radama:  276. 

Railton  on  Salvation  Army :  527. 

Rameses:  10. 

Ramiere  (quoted) :  665. 

Ranavalona:  277,  282. 

Ravenstein  (quoted) :  64. 

Reade  (quoted)  :  743,  745. 

Rebmann :  247,  690. 

Reclus:  xi;  on  Islam,  67,  69,  70;  (quoted) 

744  and  note. 
Reed  (quoted)  :  307. 
Reichard :  171. 

Renan  on  Islam :  66,  69  note,  71. 
Reutlinger:  329. 
Rhodes:  188. 
Richards:  694. 
Richardson :  687  note. 
Richelieu:  4. 
Richter  (quoted) :  297. 
Riis,  287. 
Roberts:  206. 
Rolland:  332.  _ 
Rousseau :  xvi. 
Roy:  491. 

Sabatier  (quoted) :  108. 

Saker:  256,  (quoted)  745. 

Saladin :  3,  66,  92. 

Salisbury:  278. 

Samory:  53. 

Savage:  708. 

Schaff  (quoted) :  364  note,  513. 

Schmid:  431,  435'-7>  454=6. 

Schnitzer  (Emin  Pasha)  :  57,  62. 

Schoen :  705. 

Schreiber  (quoted)  :  257. 

Schreiber  (quoted) :  388. 

Schweinfurth  (quoted)  62,77  (on  Islam), 

588,  716. 
Scott:  306. 

Sechele  or  Setshele:  267. 
Segued  or  Susneus:  379. 
Selous:   167. 
Senusi:  45. 

Shakspere  (quoted) :  4- 
Sharp  (quoted)  :  523,  718,  737. 
Shea  (quoted) :  108. 
Sheppard:  328,  695. 
Sibituani :  i6g. 
Sibree  (quoted) :  785. 
Sicard:  380. 
Simon  of  Cyrene:   16. 
Simon  Zelotes:  18. 


Sims:  258,  553. 

Slattery:  xxiv,  502,  504,  510,  (quoted) 
501  note. 

Smith,  B.,  on  Islam  :  71. 

Smith,  Captain  John  :   4. 

Smith,  E.  R.  (quoted) :  307,  316. 

Smith,  Geo.,  on  Lull :  120. 

Smith:  H,  P:  42  note. 

Smith,  Sydney  (quoted)  :  683. 

Smythies:  238: 

Solomon  :  9,  11,  19. 

"Spectator,  The"  (quoted) :  746. 

Speke  (quoted) :  184. 

Spitta:  73. 

Stanley,  A.  P.  (quoted)  :  27,  42. 

Stanley,  H.  M.,  on  Islam:  77;  on  Living- 
stone: 267  note,  285,  699;  186,  187, 
221;  (quoted)  236,254,  257,259,  395, 
625,  626,  753. 

Steere:  237. 

Stell:  714. 

Stevens:  483. 

Stevenson :  269. 

Stewart,  John :  304. 

Stewart,  Lt.  Col.  (quoted)  :  175. 

Stewart  of  Liberia   (quoted)  :  234. 

Stewart  of  Lovedale:  529,  556,  569,  692. 

Stock  (quoted)  :  625. 

Stompjes:  613. 

Stowe,  Mrs:  581. 

Summers:  557. 

Summerville:  687. 

Swedenborg :  4. 

Talleyrand:  4. 

Taney:  501. 

Taylor,  Canon:  xix;  (quoted)  68. 

Taylor  Wm:  306,  308,  313,  618;  (quoted) 

564,  617. 
Tennyson  (quoted)  :  xvi,  xxv,  120,  152. 
Tertullian:  2. 
Theodora :  27. 

Theodore  of  Abyssinia:  174,  193,  245,  380. 
Theophilus  of  Sokotra :  30. 
Thomas:  18,  31. 

Thompson  (quoted'':  453,  463,  655. 
Thompson,  Mrs.  Crowther:  618. 
Thomson  on  Islam:  68,  72;  (quoted)  683, 

695,  717- 
Thornton:  529  note;  (quoted)  235. 
Tilly:  520. 

"Times,  The"  (quoted)  :  745. 
Tiyo  Soga :  349. 
Tozer:  236. 

Truth,  Sojourner:  581. 
Trutter:  687. 
Tshaka  or  Chaka :  169. 
Tyler:  708. 

Umar  II  of  Egypt :  80. 
Umarof  Sudan:  53,  56. 
UthmaniDan=Fodie :  52,  53. 

Vanderkemp:  280. 

Van  Orden  (quoted) :  501  note. 

Vaiighan:  i^xo;  (quoted)  733. 

Venn :  xiv,  701. 

Vergil  (quoted) :  360. 


INDEX  OF  PERSONS 


839 


Vetralla:  703. 
Vinco:  686. 

Waddell:  343- 
Wahab:  52. 
Wakefield :  320,  692. 
Walker,  515,  708. 
Warneck  (quoted)  :  520 note. 
Warren  (quoted)  :  717. 
Welz:  212;  (quoted)  286. 
Wesley:  481,  493. 
Whaitely:  245,  593. 
White  (quoted)  :  742. 
Whitney  (quoted)  :  6g6,  707. 
Whittier  (quoted)  :  477. 
Wilberforce:  4. 
Wilder:  709,  711. 


Wilkins,  Ann:  612. 

Wilson  :  325,  705,  708,  709. 

Wood  row:  592. 

Wolfall:  211. 

Wordsworth  (quoted)  :  102,  122. 

Wright  (quoted)  :  477. 

Xavier:  3,  372. 
Xtmenes:  3,  65,  138. 

Young  (quoted)  :  692,  746. 

Zephaniah :  13,  ig. 

Zinzendorf :   4,  420  sq.,  447,  463,  464,  468, 

470. 
Zoeller  on  Islam  :  71. 
Zuccelli  (quoted) :  393. 


INDEX  OF  PLACES 


Abyssinia:  xiv,  xviii  note,  2,  6,  12,  25, 
37,  156,  172=4,  179,  192,  217,  221,  245, 
292,  377^  690. 

Adamawa :  50,  60. 

Aden:  217,  246,  341. 

Africa:  See  Index  of  Subjects,  s.v. 
Africa  and  East,  North,  South  and 
West  African  missions.  See,  also, 
names  of  countries  in  this  index. 

Alexandria:  14,  23. 

Algeria:  3,  262,  333,  396,  406,  448,  622, 
660=3. 

Algiers:  659. 

America :  138=9,  465.  480=99,  503,  763. 

Americas,  the :  478. 

Angola:  310,  313,  376. 

Antigua:  427. 

Antilles:  xviii,  228,  251,  299,  42i=3ij  465. 
481,  485,  489,  492,  503,  550,  620. 

Arabia :  28,  37,  45,  52,  246. 

Ashanti:  70,  517. 

Azores:  22  note,  138. 

Baboon  Glen  (Bavianskloof) :  435. 

Bagirmi:  50,  69. 

Bahr=al=Ghazal :  57. 

Balololand:  521. 

Bantuland:  217,  766. 

Banza  Manteke:  553. 

Barbados:  428. 

Barbary:  45>  65. 

Barotseland:  334. 

Bassa:  234,  253. 

Basutoland:  219,  229,  331. 

Bechwanaland:  218,  229,  297. 

Belgian  Kongo:  222,  223,  251,  252,  254, 
257,  262,  266,  310,  313,  328,  333,  373, 
393,  520,  524»  596,  685,  688,  697. 

Belgium:  157,  182. 

Benguela:  222,  265. 

Bihe:  262,  265. 

Blantyre:  222,  340. 

Bornu :  49. 

Brazil :  426. 

Britain:  157,  184,  465. 

Calabar:  See  Kalabar  and  Old  Kalabar. 

Cameroons:  See  Kamerun. 

Canary  Islands:  6,  138. 

Cape  Colony:  51,  217,   218,219,  220,  222, 

292,   294,  302,  303,  309,   330,   433=46, 

449,  618. 
Cape  Verd  Islands:  6,  138. 
Cayenne:  503. 


Central  America:  431. 

Chad  States:  See  Bornu,  Sudan,  etc. 

Congo:  See  Angola;  Belgian,  French  and 

Portuguese  Kongo;  and  Kongo. 
Corisco:  See  Gabun. 
Cuba :  252. 

Dahome :  70. 

Damaraland :     See     German     Southwest 

Africa. 
Darfur  or  Dar=Fur:    See  Fur. 
Demerara:  431. 
Draa:  82. 

East  Africa:  xxiv,  47,  48,  52,  66,  156,  157, 
217,  221,  222,  247,  287,  320,  382,  394, 
448,  554- 

Egypt:  I,  2,  5,  7,  13,  16,  18,  22=5,  27,  29, 
33-'5,  37.  46,  58,  82,  92,  179,  191,  217, 
220,  244,  292,  351,  357,  358,  448,  548. 

England:  See  Britain. 

Equatoria:  57. 

Eritrea:    156. 

Ethiopia :   See  Abyssinia. 

Faredgha :    54. 

Fernando  Po:  220,  221,  256,  319. 

Fezzan :  168. 

Finland:  288. 

France:  83,  157,  158. 

French  Kongo,  Gabun  and  Ubangi :  333, 

373,  393. 
Fur,  Dar=Fur  or  Darfur:  49. 

Gabun:  219,  222,  264,  325,  395,  555.     See 

French  Kongo. 
Gallaland  :  50, 171,  221,  289,  295,  532,  690. 
Gambia:  304. 
Gao:  48. 

Garenganze:  222,  525. 
Gazaland  :  336.     See  Rhodesia. 
German  East  Africa:  222,  287=8,  448. 
German  Southwest  Africa :  289,  293. 
Germany:  157, 178,  465. 
Gnadenthal :  439. 
Gold  Coast:    3,   218,  303,   331,   446,    516, 

Grain  Coast:   5'^<' Guinea  and  Liberia. 

Great  Britain:  See  Britain,  Ireland,  Scot- 
land. 

Guiana:  5^^  Cayenne  (French  Guiana), 
Demerara  (British  Guiana),  Surinam 
(Dutch  Guiana). 

Guinea:  45,  219,  446,  518,  563.  See,  also, 
its  territorial  divisions. 


840 


INDEX  OF  PLACES 


841 


Haiti :  234,  251,  318:9. 
Harar:  50. 
Hausaland:  232. 
Hindustan  (India)  :  viii,  23. 
Holland:  178. 

Ilorin:  53. 
Inhambani:  314. 
Italy:  83. 

Jaghbiib  (Jarabub)  :  54. 
Jamaica:  255,  320,  342,  427. 
Jinne:  49. 

Kabylia:  333,  522. 

Kafraria:  218,  230,  232,  337,  349,  443. 

Kamerun,  220,  222,  256,  519. 

Kanem:  49. 

Katanga:  222,  525. 

Katsena :  49. 

Kibwezi :  530. 

Kimberley:  56. 

Khartum:  50. 

Kondeland:  448. 

Kongo  and  Kongo  Independent  State. 
See  Angola;  Belgian,  French  and 
Portuguese  Kongo;  and  Gabun. 

Kongo  River:  3,  186. 

Kordo,  Kordo=Fan  or  Kordofan :  50,  70. 

Kufra  (Cephro)  :  22,  51. 

Kuruman:  649. 

Lagos:  53,  217,  221,  242.     See  Slave  Coast 

and  Yariba. 
Levant :  658. 
Liberia:  185,  218,  219,  221 

25s,  263,  288,  305  sg., 

563. 
Libya:  9,  29. 
Livingstonia :  222,  339. 
Loanda:  See  Angola. 
Loango:  See  French  Kongo. 
Lovedale:  565. 
Lualaba  and  Luapula :  See  Kongo  River. 

Madagascar:  50,  217,  221,  230,  233,  271, 
291.  333,  515,  549,  554,  555,  7i8,  728, 
732,  758. 

Madeira :  6, 130,  138,  558. 

Magila:  559. 

Malta:  22  note,  246. 

Marocco:  18,  31,  47,  63,  349,  536,  558. 

Mascat:  51. 

Mauritania:   ^i?^  Marocco. 

Mauritius:  x  note,  217,  231,  246. 

Mediterranean:  7,15. 

Mobangi= Welle  or  Ubangi :  57,  688. 

Mosquitia:  431. 

Mozambique:  380=2. 

Namaland:  300.     5^^  German  Southwest 

Africa. 
Natal:  219,  220,  221,  264,  290,  294,  296, 

338,516,519,563.     5"^^  Zululand. 
Niger  River:  242. 
Nigeria  and  Nigritia:   See  Sudan. 
Nile  River:  686,  691,  697. 


,  233,  251,  253, 
318,   324,  554, 


North  Africa :  2,  22,  30,  47,  49,  52,  53,  58, 
63,  65,  222,  522,  555,  617,  622. 

Nubia:  27,  29,  45,  50,  292. 

Nyasaland:  221,  237,  330,  339,  535,  556, 
557,  692,  697,  716. 

Old  Kalabar:  220,  343. 

Ophir:  5,  9,  11. 

Orange  Free  State :  219,  294,  330,  760  note. 

Orange  River:  687. 

Pongo  River:   220,  228. 
Portugal:  83,  90,  157,  177, 186. 
Portuguese    Kongo:    310,    313,    373,  393. 
See  Angola,  Kongo. 

Qua  Ibo:  808. 

Red  Sea:  37. 

Rhodesia:  218,  229,  265,  380,  382=91 
Rio  Pongo :    See  Pongo  River. 
Rome:   15,  22,  33. 


Sahara:  2,  45,  48,  49,  63,  687  note. 

Saint  Croix :  424. 

Saint  Kitt:  424,  429. 

Saint  Thomas:  421. 

Senaar:  50. 

Senegal:  333. 

Seychelles  Islands:  217. 

Sheba :  9,  n. 

Sierra  Leone:  53,  217,  218,  220,  221,  239, 

255,    261,  300=304,  318,  319,  320,  321, 

336,  489. 
Silla:  48. 
Simbabye:  11. 
Slave  Coast :  220 : 
Sokotra:  30. 
Sokotu:  49,  60,  68,  72. 
Somalia:  5,  11,  45,  47,50. 
Sonrhai :  49. 
South  Africa:  156,  158,  228,  251,  262,  268, 

300=303,  318,  533,  563.     See  territorial 

divisions. 
South  African   Republic:    218,   219,    221, 

262,  294,  330,  335. 
South  America:  426,  431. 
Spain :  83,  157,  178. 
Stellaland:  218. 
Sudan:  i,  2,  45,  56,  62,  69,  74,  76,  79,  535, 

686.      See    Britain,    Egypt,    France, 

Germany  and  the  territorial  divisions, 

Bornu,  Equatoria,  Wadai,  etc. 
Surinam:  425,  440  (text  and  note),  471. 
Swaziland:  218,229. 

Tanganika:  411,412. 

Tibesti :  49. 

Timbuktu :  48,  60,  80. 

Tobago:  429. 

Togo:  331,  517. 

Transvaal :   See  South   African  Republic. 

Tripolitana:  45,  47. 

Tunis:  3,  100,  112. 

Turkey:  177. 


842 


INDEX  OF  PLACES 


Ubangi :  See  French  Kongo  and  Mobangis 

Welle. 
Uganda:  xi,  71,  217,  248=50,  404=410,  664= 

8,  735. 

Victoria  Nyanza  or  Lake  Victoria :  692. 

Wadai:  49,  55,  60. 

Welle:   5'<:'£' MobangI=Welle. 

West  Africa:  138,  156,  158,  300,  688.  See 
Belgium  and  the  other  European 
powers  and,  also,  the  territorial 
divisions. 


West  Indies :   See  Antilles. 

Yariba:  200,  217,  218,  241,  255. 

Zambezia:  221,222,380=91. 
Zambezi  River;  186. 
Zanguebar:   See  Zanzibar. 
Zanzibar:  45,  66,  221,  236,  558. 
Zeila:  50. 

Zululand  :  218,  219,  221,  229,  290,  553,  563. 
575,  608,  711,  715. 


INDEX  OF  PRINCIPAL  SOCIETIES 


Societies  are  recorded  here  only  when  their  work  receives  more  than  mere  mention  in 
the  body  of  the  book.  For  additional  details  and  for  names  of  societies  not  here  men- 
tioned consult  the  appendices  and  other  indexes.  Names  are  entered  in  this  list  accord- 
ing to  their  familiar  form,  and  those  of  non=Catholic  organizations  are  printed  in  roman, 
those  of  Roman  societies  in  italic,  type. 


African  M.  E.  Church:  318,  319,  494,  507, 
612. 

American  Baptist  Miss.  Union :  222,  252, 
254,  259,  553,  596,  702. 

American  Bible^Society  :  544,  709. 

American  Board:  219,222,263=5,  553,  563, 
608,  709,  711,  715,  718. 

American  Miss.  Association:  220,  261, 
489,  609. 

"American  [United  Presbyterian]  Mis- 
sion" (in  Egypt) :  220,  351=96,  761. 

Amirghani :  56. 

Association  for  Furtherance  of  Christian- 
ity :  230. 

Baptist  Home=Missionary  Society:  486, 
597- 

Baptist  Miss.  Society:  xxi,  219,  222,  255=8, 
553,  702. 

Baptist  Union :  252. 

Barmen  Mission:  See  North  German  So- 
ciety. 

Basel  Society:  xxi,  218,  287,  516.  553,563, 
702. 

Berlin  Miss.  Society  ("Berlin  I")  :  xxi, 
219,  222,  288,  294,  554,  702. 

"Berlin  III"  (German  East  Africa  So- 
ciety) :  222,  287. 

Bible=Lands'  Society:  547. 

Boer  Missions:  222,  330. 

Bremen  Mission:  See  Rhenish  Society. 

Brethren's  Mission  (Arnot's)  :  222,  524. 

British  Bible=Society :  539,  702,  704. 

Canadian  Society:  262. 

Cap?ichzns:  392,  393. 

Central  Sudan  (Hausa)   Association:  232. 

Christian  Endeavor  Societies:  549. 

Christian  Faith  Society:  231. 

Christian  Knowledge  Society:  231,  702. 

Church=Book  Society :  232. 

Church  Miss.    Society:   xxi,  217,  223,  227, 

238=50,  482,  554,  610,  631=43,  691,  702, 

718,  753,  761. 
Church  of   Scotland :    xxi,   218,   222,   336, 

339,  349.  350,  620,  692,  716,  745. 
Church=\Vomen's  Association :  232. 
Colonial  Society:  231,  262. 
Colored  Methodist  Church:  494,  508,  511. 


Consolidated  Convention :  252. 
Coral  Fund:  232. 
Cowley  Fathers:  232. 

Do7Hinicans :  93,  108,  146,  503. 
Dutch  Reformed   Church:    221,   222,  330, 
760. 

East  Africa  Mission:  529=33. 
Edinburgh  Medical  Society:  545. 
Episcopal    Miss.    Society:  219,    233,   235, 
482,  554. 

Finland  Mission=Society:  221,  289,  554. 
Foreign  Convention:  251. 
Franciscans:  106, 146,  581. 
Free  Churches    of    French    Switzerland: 

221,  335,  556. 
Free   Churches  of  Norway  and  Sweden: 

262. 
Freedmen's  Aid  Society:  497. 
Free  Methodists:  318. 

General  Association:  251. 
Gospel=Propagation  Society:  216,  220,  221, 
228=30,  238,  481,  702,  740. 

Hermannsburg  Mission:  xxi,  220,    295=7, 

554- 
Holy  Spirit  Mission:  394. 
Huguenot  Miss.  Society :  618. 

International  Medical  Association:  546. 
International  Medical  Society:  546. 
International  Missionary  Union  :  547. 

Jesuits:  xx,  367,  369=91,  503,  685. 

Kaiserswerth  Deaconesses:  584,  587=9. 

Kharijites:  58. 

Ktiights'^Hospitaller,    Knights  of   St. 

Johti,  Knights  of  Malta:  105. 
Knights'Ternflar:  105. 
Kongo=Balolo  Mission:  521,  554. 

Ladies' Association:  232. 
Leipzig  Society:  221,  228. 
Livingstone  Mission :  520. 


843 


844 


INDEX  OF  PRINCIPAL  SOCIETIES 


London  Miss.  Society :  xxi,  217,  222,  260, 
266^71,  280=5,  554,  648=54,  690,  696, 
698,  717,  719,  728,  731,  745,  748,  751, 
758,  761. 

London  Society  for  Jews:  232,  260,  263, 
266=70,  280=5. 

Lutheran  Miss.  Soc.  of  the  General  Synod 
(U.  S.):  221,  288,  563,  611. 

Mercedaria7is:  104. 

Methodist  Church  South:  495. 

Methodist  Miss.  Society:  304=307,311,315, 

317,  495,  497,  508,  612,  761. 
Methodist  Zion  Church  :  318,  494,  507. 
Missionary=Leaves:  232: 
"Moravians":  xx,  217,    419=74,  480,  613, 

740. 

National  Bible=Society :  545,  702. 
National  Miss.  Society:  221,  289. 
Negro  Baptist  organizations :  485,  507,  761. 
"Net,  The" :  235. 
Neukirchen  Mission:  222,  288. 
North  Africa  Mission:   222,  522,  555,  617. 
North  German  Society:  xxi,  220,  330. 
Norwegian  Miss.  Society:   220,  221,   290, 
555,  611,  728. 

Our  Lady  of  Africa:    See  "White 
Fathers  and  Sisters". 

Paris  Society:  xxi,  219,  222,  331=5. 

Parochial  Missions:  235. 

Presbyterian   Board:  222,  324,329,498=9, 

509,555,  619,709,  761. 
Presbyterian  Church  South :  223,  324,  328, 

498,  509- 
Primitive  Methodists:  221,  319. 
Propaganda:  xxiv,  365=9,  731. 

Qadriya:  56,  80. 
"Quakers":  221,  492^  514. 

Reformed  Episcopal  Church  :  235,  483. 
Religious  Tract  Society:  538. 
Rhenish  Mission=Society :  218,  293. 

Saint  Chrischona  Mission:  292. 
Saint  Joseph  Seminary:  505,  510. 
Salvation  Army:  526. 
Scotch  Episcopal  Church :  230. 
Scotch  Free  Church:  xxi,  218,  222,  336=42, 
350,  556,  620,  692,  702,  716,  745. 


Scotch  United  Presbyterians:  xxi,  218, 
220,  336,  338,  342=9,  351,  352. 

Senusiya :  45,  50,  54,  55,  72. 

Seventh=Day  Adventists:  252. 

Shiloh  or  Bassa  Mission  :  524. 

Sierra  Leone  Society:  235. 

"Simpson's  Mission" :  524. 

Society  for  Christian  Faith  :  See  Christian 
Faith  Society. 

Society  for   Female  Education:  582,   613. 

Society  for  Promoting  Christian  Knowl- 
edge: See  Christian  Knowledge  So- 
ciety. 

Society  for  Propagation  of  the  Gospel: 
See  Gospel=Propagation  Society. 

South  Africa  General  Mission:  533. 

South  African  Miss.  Society:  218,  303,  563. 

Southern  Baptist  Convention  :  218, 255, 484. 

Student= Volunteer  Movement :  527=9. 

Sudan  Pioneer  Mission:  535. 

Swedish  Church  Mission:  290. 

Swedish.  Miss.  Society  (Congregational) : 


"Taylor  Missions":  223,   308,    313,    316, 

557,  563,564,617. 
Ten  tome  Knights:  106. 
Tijaniya:  56. 
Tritiitarians:  104. 

United  Brethren   in  Christ:  220,  321,  557, 

618. 
United  Free  Methodists:  221,  320,  692. 
Unity  of  Brethren:  See  "Moravians". 
Universities'  Mission:  xxi,  221,  236=8,  557, 

558,  702,  718. 

Wesleyan  Connexion:  319. 

Wesleyan  Miss,  Society:  218,  299=304,  319, 

563,  612,  713,  761. 
West  Indies  Church    of   England   Pongo 

Mission:  220,  228. 
Whately  Hospital:  557. 
"White    Fathers"  and   "White   Sisters": 

399=414,  620=3,  663,  668,  718,  737. 
World's  Gospel=Union :  536. 

Young  Men's  Christian  Association :  527, 

535-  .       ^     . 

Young  Men  s  Miss.  Society:  519. 

Zambezi  Industrial  Mission:  535. 
Zenana=Mission :  350. 


INDEX  OF  SUBJECTS 


See,  also,  appendices,  with  indexes  of  persons,  places  and  principal  societies. 
Individuals,  localities  and  missionary  organizations  are  generally  omitted  here,  though 
churches,  nations  and  races  are  included.  Countries  and  men  that  received  special  or 
topical  treatment  will  be  found  in  this  index  as  well  as  in  their  more  appropriate  one. 

Missions  recorded  under  countries  are  indexed  under  several  heads.  American  mis- 
sions, e.g-.,  missions  promoted  by  the  people  of  the  United  States,  are  indexed  as  among 
freedmen,  as  in  Africa  (including  Madagascar)  and  as  in  the  Antilles.  These  Freed - 
men's,  African  and  Antillean  missions,  each,  are  again  classified  as  Anglican,  Baptist, 
Congregational,  Lutheran,  Methodist,  Presbyterian,  Roman,  undenominational  and 
Unity  of  Brethren.  To  ascertain  what  American  Episcopalians  are  doing  among  freed- 
men, see  "American  missions",  subhead  "among  freedmen"  and  subtitle  "Anglican". 

Missions  recorded  under  denominations  are  also  indexed  in  like  fashion.  Anglican 
missions,  e.  g.,  are  entered  as  among  freedmen,  as  in  Africa  and  as  in  the  Antilles.  These 
fields  are  each  classified  by  nationalities  or  races,  as  American,  English,  Negro  or  others. 

Entries  of  missions  under  countries  of  their  supporters  enable  investigators  to  see 
what  a  people,  in  all  its  churches,  is  doing  among  Africans.  Entries  under  denomina- 
tions help  to  show  what  a  church,  in  all  its  national  or  racial  branches,  is  accomplishing. 

Missions  in  a  country,  such  as  Algeria  or  Cape  Colony,  i.e.,  in  states,  are  indexed 
in  names  of  places.  Those  in  such  geographical  divisions  or  mission=fields  as  East  Africa 
are  entered  here. 

For  pages  before  p.  475  see  Volume  One;  for  pages  after  p.  476,  Volume  Two. 
A=:  161  note. 
Abyssinians:    18120,  25=9,  37,  42,  45,  50, 

56,  78. 
.Adherents:  817. 
Africa:  development,    160=90;  etymology, 

5    (note);    history,    177=9,    183=5;    in- 
fluence, 8,  14;  influenced  by  Europe, 

188=90;   missionary=occupation  of,  xi, 

xiii,  XX,  17=36,93=151,  217=456,  514=766; 

mythology,  5,  6;  place  in  history  and 

culture,    1=4;    population,    158;    size, 

xxiii,  696;  spheres  of  missions,  xviii, 

156=8. 
African    Christendom    (non=missionary) : 

Abyssinian,    20,   24=8,    172,    192,  245, 

377=9;   Egyptian,   22=4;    88,    159,    190, 

762;  North  African,  31,  86,  89  (note) ; 

Nubian,  29,  50  (note). 
Afrikander:  See  Boer  and  South  African 

missions. 
Akpoto:  244. 

American  Anglicans:  See  American  mis- 
sions,   Anglican    missions,   etc. 
American   {i.e..  United  States)    mis- 
sions:   among  freedfiteii,  xviii,  477= 

512,    763;     Anglican,    480=3;    Baptist, 

483=7,    596=600;    Congregational,    487= 

Qi,  609;   Friends,  492,  614;   Lutheran, 

480,  610;  Methodist,  299,  311,  493=8; 

Presbyterian,  499;    Roman,    500=505; 

in  Africa:  Anglican,  219,  228,  233, 

235,  554;  Baptist,  218,  222,  251=5,  259, 

553;    Congregational,   219,    220,    222, 

261=5,   322,    376,   553,    563;   Lutheran, 

221,  288,  291,  764;  Methodist,  219,  223, 

304=19,    321,    555,   618,    764;  Presby- 
terian, 219,   220,  222,  223,  324=9,  555, 

619,688,   695,  709,  716,  739;   Roman, 

733>  764;  undenominational,  222,  524, 

535.5375    544.  546;    z«    the   AfitiUes, 

220,  228,  234,  427,  429,  485. 


845 


Amharic:  538,  703. 

Ancient  missions:  apostolic,  18=21;  eccle- 
siastical,22;  failures,  33;  lessons,  34=6; 
spheres,  xx,  18;  successes,  32=4. 

Anglican  bishoprics  in  Africa:  220,  229, 
812. 

Anglican  missions:  among  freedtnen, 
480=3;  in  Africa,  216,  217,  219,  220, 
221,  223,  227=50,  253,  260,  261,  287  299 
(note),  332,  337  (note),  358  (note), 
405,  408=10,  440,  552,  554,  557=8,  589= 
96,  630=43,  690,  691,  695,  701,  702,  704, 
718,  723,  735,  739,  740,  753,  761,  763, 
768=96  passim,  799=817  passivi;  in 
the  Antilles,  481;  American,  210, 
233=6,  482,  554;  Antillean,  220,  228; 
English,  216,  217,  220,  221,  223,  227= 
50;  Negro,  220,  221,  228,  229,  235,  241, 
242,  509,  510,  740,  761,  763;  Scotch, 
230;  South  African,  229,  231. 

Ang]o=American  interdenominationalism : 
548. 

Antillean  missions  (those  sustained  by 
West  Indians)  :  among  Freedmen  : 
234,  252,  255,  299,  343,  430,  763,  769, 
771,  781,  785,  787,  792,  794,  799,  802, 
805,  809;  in  Africa:  Anglican, 
228;  Baptist,  255;  Congregational, 
270;  Presbyterian,  343;  Unity,  430, 
431- 

Antillean  missions  (those  z'«  the  West 
Indies) :  American,  220,  234,  252,  255, 
318,427,  485,  489;  British,  288,  252, 
255.  299,  342,  428;  Canadian,  343 
(note);  Dutch,  471;  German,  xviii, 
421=9;  Anglican,  228,  234,481;  Bap- 
tist, 252,  255,  485;  Congregational, 
489;  Friends,  492,  614;  Methodist,  299, 
493  (note),  495  (note);  Presbyterian, 
342,  343  (note);  Roman,  501,  503; 
Unity,  420=31. 


846 


INDEX  OF  SUBJECTS 


Apostle  Street :  270,  292. 

Apostles:  18. 

Arabic:  43,  148,  176=7. 

Arabs:  36,  44=^5i»  59.  65,  66,  70,  71,  77,  89, 

129, 132,  153,  174=6,  184,  397, 
Arts,  native,  and  industries:  167=9,  i75- 
Ashanti :  70,  163,  708. 
Asylums:  791. 

Austrian  missions:  395,  685=6. 
Azhar  (Cairo    University,   The  Splendid 

Mosque):  66,  73,  529  (note). 

Ba=:  161  note. 

Bambara:  69. 

Bantu  languages:  xxiii,  160. 

Bantus,  the:  46,  48,  51,  134,  164=9,  171. 
199=202,  215,  229,  236,  246=50,  254,256= 
9,  264=70,  288,  291,  294=7,  303,  310, 
313,  326,  330,  332,  334=42,  350,  373, 
380,  383,  393,  402,  405=12,  443,  448, 
516,  520,  525,  530,  534,  565=78,  626=45, 
650=4,  711,  715,  750. 

Baptist  missions  :  among freedmen:  483= 
7,  507=9,  553,  597;  ^'^  Africa:  Ameri- 
can: 218,  251=5,  259,  553,  596,  763; 
Antillean,  252,  255;  English,  252,  256= 
9,  553,  688=90,  702;  Liberian  (Negro), 
253;  South  African,  252;  in  the  An- 
tilles: 252,  255,  485. 

Bara:  283. 

Bari :  70. 

Barotse  (Ba=Rotse)  :  See  Rutsi. 

Basa:  244. 

Bassa:  234,  453. 

Basuto   (Ba=Suto)  :  See  Sutu. 

Belgian  missions  (Roman)  :  384  (note), 
392,  732,  804. 

Benga:  326,  544. 

Berbers:  13,  14,  22,  31,  47,  66,  80,  84,  85, 
86,  89,  132, 169, 170,  222,  262,  398,  400, 
522,  539,  617,  622,  672,  739,  752,  765. 

Bible  in  missions:  14,  19,  34,  43,  79,  144, 
163,  211,  215,  231,  252,  264,  281,  329, 
353,  374,  376,  418,  539=45,  577,  641, 
650,  654,  676,  702=705,  735,  750,  754. 

Bible=versions:  418,  653=4,  676,  703=5,  735, 
750,  754,  755,  778=85. 

Biblical  view  of  woman :  580. 

Bibliographical  authorities  (mentioned  in 
foottwtes*)  :  18,  30,  35,  38,  42,  45,  46, 
so,  51,  54,  69,  74,  82,  89,  g4,  103,  105, 
109,  116,  117,  119,   121,   127,   138,  150, 

162,    166,    172,    174,     183,     198,     2GO,   223, 

238,  239,  240,  241,  247,   261,  268,  271, 

286,295,  303,  313,  318,  322,335,343, 

358,  364,  373-  415,  425,  438,  440,  449, 
480,  501,  502,  504,  505,  529,  535,  552, 
589,  596,  609,  610,  636,  656,  665,  700, 
702,  706,  714,  738,  751,  752,  762. 
Bibliographical  authorities  (mentioned  in 
text) :  xi=xvi,  xxiv,  15,  18,  19,  21,  24, 
33,  38,  42,  47,  52,  60,  61,  62,  63,  64,  66, 
67.  68,  69,  70,  72,  73,  77,  78,  94,  95, 
105,  108,  121,  147,  150,  155,  158,  159, 
177,  189,  210,  234,  236,  256,  257,  259, 
260,  297,  305,  307,  308,  311,  325,  335, 
356,  363,  375,  376,  381,  387,  393,  401, 


416,  482,  510,  511,  513,  519,  523,  527, 
534,  551,  560.  576,  577,  585,  589,  591, 
592,  596,  611,  612,  622,  625,  633,  635, 
655,  664,  665,  670,  680,  683,  686,  691, 
695,  697,  707,  708,  716,  717,  719,  720, 
725,  733,  743,  747,  75o,  758,  820=31 
(principal  authorities). 

Bird's=eye  view  of  freedmen's  missions: 
580. 

Boarding=  and  high=schools :  771. 

Boer  missions:  51, 178,  185,  213,  221,222, 
297,  330,  339,  433,  441,  529,  535,  618, 
761,  795,  803,  805, 

Boers  (Afrikanders  or  African  =  born 
Dutch) :  185,  219,  264,  267,  284,  297, 
432,  436,  438,  440,  549,  648. 

Bohemian  Protestantism :  460. 

Bongo:  70. 

British  missions:  See  Antillean,  Cana- 
dian, denominational,  English,  Irish, 
Scotch  and  South  African  missions. 

Bu=:  161  note. 

Bule:  326. 

Bullom:  235,  240. 

Bushmen:   See  Sans. 

Canadian  missions:  /«  Africa,  262,  343 
(note);  in  the  Antilles,  343  (note), 
495  (note);  Congregational,  262; 
Methodist,  495  (note);  Presbyterian, 
343  (note). 

Capuchins:  393,396. 

Caravan :  384=6,  626,  629,  632=4. 

Census,  United  States,  1890:  506=10. 

Characteristics  of  German  missions:  297; 
of  medieval  missions,  82=5,  90,  93,  104, 
126, 131, 140=9;  of  mission=spheres,  157. 

Chicago  Congress  on  Africa:  491,  549. 

Chronology  of  Islam  :  80. 

Chwana:  297,  302,  332,  387,  527,  601  sq., 
644,  649=54,  717,  749-    . 

Civilization  as  Christianizer:  575,  676, 
712=6. 

Climate:  154. 

Colleges  and  universities:  527,  769. 

Colonization  and  missions:  14,  48,  128=34, 
177=9,  211,  236,  253,  266,  295,  300,  302, 
305,  324,  383,  397,  425,  468,  474,  504, 
530=2,  675,  688,  710,  713,  744  (note). 

Comity:  216,  239,  258,  292,  297,  318,  327, 
332,  337,  342,  352,  363,  387,  403,  405, 
409  ,467,  411,  548,  664=8,  725. 

Commerce  and  missions:  29,  126=33,  i35, 
137,  139,  177,  180=3,  185,  187,  211,  221, 
243=4,  258  (note),  275,  294,  478,  518=9, 
627,  629,  693,  710=2,  719,  756,  760. 

Communicants:  atnong  freedmen:  479, 
482,  483,  494,  497,  499,  505,  506=10, 
763;  in  Africa,  xvi,  134,  i59,  191, 
218,  720=2,  734,  741,  744  note,  752,  760, 
761,  817;  (Anglican^  229  and  note,  249; 
(Baptist)  254;  (Congregational)  262, 
265  (note),  281,  283,  722,  728;  (Luth- 
eran) 292,  293,294,  297;  (Methodist) 
300,  303,  304,  306,  308,  310,  318,  320, 
322;  (Presbyterian)  328,330,331,332 
and  note,  336,  353;  (Roman)  374,  415, 


*Only  distinct  authorities  are  mentioned  in  this  and  the  next  entry.     Some  are  used 
more  than  once,  but  these  are  entered  only  once. 


INDEX  OF  SUBJECTS 


847 


722 note,  731;  (Unity)  445;  (undenom- 
inational) 516,  517,  518  (note),  521, 
522;  iti  the  Antilles:  -2^$,  303,  342, 
425=30,  482,  485,  503. 

Condition  of  woman  :  580=5. 

Conferences  on  missions:  491,  548. 

Congregational  missions  :  atiiong freed- 
vien,  261,  487=91,  507,  508,  509,  727;  171 
Africa,  217,  219,  222,  260=85,  376, 
553,  554,  563.  565,  600=10,  643=5.  647-' 
54,  674=9,  687,  690,  696=700,  707,  708, 
709,  711,  717,  718,  719,  728,  731,  758, 
761,  763;  in  the  Atitilles:  489,  610; 
American,  219,  220,  222,  261,  262,  263= 
6,  268,  376,  487=91,  507,  508,  509,  553, 

563,  608=10,  687,  701,  705,  708,  709, 
711,  715,  718,  727,  763;  Canadian, 
262;  English,  217,  222,  260,  262,  266= 
71,  280=5,  553,  600,  643=5,  647=54,  674= 
9,  687,  690,  6g6,  717,  719,  728,  731, 
758,  761;  Norse,  262;  South  African, 
262;  Swedish,  262. 

Converts:  14,  18,  20,  23,  26,  30,  99,  108, 
115,  119,  132,  134,  159,  372,  472,  740=2, 
744  note,  746=53,  758.  See^  also.  Com- 
municants. 

Corsairs:  4.     See,  also,  Berbers. 

Crescentades:   See  Holy  War  and  Islam. 

Crusades:  28,  82,  90=102,  208,  414,  668; 
influence  on  civilization,  106,  140;  on 
the  intellect,  141;  on  missions,  144; 
on  religion,  142;  origin  from  Islam, 
86,  90,  123,  126;  participants,  83,  87,. 
90,  91;  results,  126,  140=4;  spheres, 
83,  87,  91,  94,  97,  100;  woman's 
crusade,  579=624. 

Cultural  statistics:  794=6. 

Dahomans:  70,  167,  241. 

Dama  (Damara)  :  See  Ovambo. 

Danish  missions:  179  286,470,  471,  517, 
610.     See,  also,  Lutheran  missions. 

Dawn  of  modern  papal  missions :  395=7, 
401,  622, 

Dawn  of  Protestant  missions:  150,  178, 
185,  203,  207=23,  228,  263,  266,  286, 
300,  330  note,  336,  420,  432,  438,  462=4, 
474,  478,  481,  488,  492,  493,  498,  515, 
537,  538,  581,  613,  614,  647,  739. 

Daza=Teda:  169. 

Defects  of  "Moravian"  missions:  452. 

Development  of  Africa  :  160=90. 

Difficulties  in  founding  missions:  103,  133, 
180,  208,  245,  263,  268,  278,  281,  289, 
293,  296,  310,  312,  320,  322,  325,  346, 
349,  351,  385=90.  407,  409,  412,  422, 
433,  437,  439,  445,  448,  516,  520,  536, 

564,  566,  576,  583,  590,  591,  611,  614. 
623,  626=9,  632=45,650,  661,  667=8,  669, 
713=5,  757=9- 

Dikele:  544. 

Dinka:  70. 

Discovery:  83,  104,  126=30,  133,  137.    See, 

also.  Geography  and  missions. 
Disease:  155  and  diagrams. 
Distinctive  features  of  Protestant  missions : 

210=6,  724=5,  730,  734,  737. 
Distribution  of  papal  missions:  373,  377, 

380,  383,  391=2,  393,  394,  396,  398,  400, 

401,  402,  413,  731. 


Dominicans:  93,  103,  106,  108,  133,  137, 
144=7,  150. 

Donatists:  32. 

Double  versions  (diglots) :  785. 

Dream  of  Africa:  153. 

Dualla:  256. 

Dutch  missions  (European  Dutch) :  in 
Africa,  51,  178,  213,  323,  330  and 
note,  432,  470,  799,  801  note  two;  /« 
Siiriftain:  425=6,  440  note  two,  471, 
806,  809,  810.  811. 

Dutch  Reformed  Church :   See  Boer  mis- 


Early  entrances  of  Protestantism :  See 
Dawn  of  Protestant  missions. 

East  African  missions:  ancient,  30; 
A7iglica7L:  217,221,232,236=8.  246=50, 
554,  557,  558,  594,  611,  632=43,  664, 
691,  695,  718,  753;  Baptist:  252; 
Co7igregatio7ial:  222,  697,  717,  811; 
L7ithera7i:  222,  287,  288,  289;  me- 
dieval: 137;  Methodist:  221,  321,692; 
modern  ^see  denominations) ;  Mus- 
li77i:  48,  51;  Presbyteria7i:  222,  323, 
334,339=41,693,716,745,748;  Ro7)ian: 
"iTZ,  380=2,  394,  401,  402=12,  633,  664=8, 
685;  ti7ide7io77ii7iatio7ial:  530,  534, 
539,  548;  Unity :  ix'],  ^i,Z;  American: 
811;  Boer:  222,  339;  English:  217, 
221,  222,  232,  235,  236=8,  246=50,  321, 
410,  534,  553,  554,  556,  557=60,  692,697, 
717;  French:  334.  394,  402=12,  633, 
664=8;  German:  222,  287,  288.  289, 
294;  Portuguese:  137,  380=2,  685. 
See,  also,  Madagascarene  and  Mau- 
ritian missions. 

Education:  Islamic:  66,  72,  99,  ig8,  529 
note;  missionary:  (ancient)  14=5,  23; 
(medieval)  108=10,  112,  116,  125,  147, 
148;  (modern)  211,  216;  (Anglican) 
230,  231,  233,  234,  235,  238,  241,  246, 
249;  (Baptist)  253,  256;  (Congrega- 
tional) 263,  266,  268,  281,  283;  (Luth- 
eran) 288,  289,  290,  291,  292,  293,  294, 
295,  296;  (Methodist)  300,  301,  304, 
309,  310,  314,  316,  317,  319,  320,  322; 
(Presbyterian)  326,  327,  329,  331,  332, 
336,  337  note,  338,  340,  341,  342,  344, 
349,  350,  351,  354,  357,  359;  (Roman) 
366,  371,  373,  375,  391,  394,  395,  397. 
407;  (Unity)  426,  427,  430,  431,  435, 
439,  441,  445,  451,  452,  474;  (freed- 
men)  482=6  passi77t,  490,  492,  494, 
497,  498,  499,  503,  505,  511;  (unde- 
nominational) 515,  516,  518,  519,  522; 
524,527,532,544;  (industrial)  563  j-^./ 
(women's  work) ;  587,  590,  594,  597, 
608,  612,614,  615,  616,  618,  620,  621; 
(unclassified)  630,  640,  655,  662,  701, 
705,  708,  714,  718,  719,  722  note,  724, 
730,  732,  741,  743,  750,  751,  754.  758, 
759,  764;  (statistics)  769=77. 

Efik:  343,  346,  348,  544. 

Egba:  242. 

Egbo:  344. 

Egyptians:  5,  8,  10,  22,  46,  65,  159,  191, 
230,  244,  349,  351  sq-y  379,  448,  515,  539, 
594,  616,  761.  See,  also,  Egypt  and 
Kopts. 


848 


INDEX  OF  SUBJECTS 


Emancipation:  32,  68,  131,  133,  173,  180, 
185,  216,  219,  255,  282,  343,  423,  426, 
427,  486,  488,  501  note,  539,  600,  670, 
718. 

Emba:  339. 

English  missions:  a77zo7ig  freed7ne7i, 
491  note;  /«  Africa,  Anglican,  92, 
217,  220,  221,  223,  227=33,  235=50,  554, 
557,  558,  589=95,  610,  633=43,  690=2, 
695,  701,  702,  704,  718,  723,  739,  740, 
753,  761,  763:  Baptist,  256=9,  553,  688= 
9,702,704;  Congregational,  266  sq., 
280  sq.,  600=7,  610,  644,  647=56,  687, 
690,  697=700,  717,  719,  728,  731,  748=50, 
751,  758,  761,  763;  Methodist,  300=4, 
319,612,692,  713,  761;  Presbyterian, 
349,  351;  Roman,  383=91,  410,  735; 
undenominational,  515,  516,  519,  520= 
I,  522,  525,  526,  535,  546,  548,  614, 
615,  616;  Unity, 470;  i7i  the  ATitilles, 
1-zZ,  255,  299,  424, 428,  481.  See,  also, 
Scotch  missions. 

Environments  of  missions:  xx,  14,  15,  23, 
152=223,  239,  258,  271=80,  289,  325,  341, 
344,  351,  422=3,  433,  442,  518,  522,  525, 
626=45,  649,  668. 

Episcopal  missions:  See  American  and 
Anglican  missions. 

Eras:  of  Africa,  177=87;  of  Islam,  45;  of 
medieval  missions,  83,  85,  104,  108, 
126;  of  modern  missions,  209,  211,  214, 
216,  220,  221,  281,  361,  369,  383,  401, 
419,  432,  438,  479,  552,  565,  647,  659, 
662,  674,  700. 

Ethics,  Negro,  and  intellect:  167. 

Ethiopians:  2,  38,  539,  703.  See,  also, 
Abyssinia  and  Abyssinians. 

Ethiopic  (Gheez,  Giz):   27. 

Ethiopic  church  (Abyssinian):  173,  178, 
190,  192,  460  note  two.  See,  also, 
Kopts. 

"Ethiopic  Church,  The"  (Transvaal): 
318,  764  note. 

Ethnic  stocks:  153,  160=77,  271,  343,  433=5, 
442. 

Europe  in  Africa:  xiv,  4,  77,  83,  85,  90, 
126=39,  157, 177=90, 216,  219,  221,  275=8, 
382,  403=4,  409,  438,  660,  661,  664=7, 
674=5,  710,  714,  754=7,  759- 

Evangelical  standards:  210,  214,  216,  462, 
466,  469,  472=4,  518,  561,  567=9,  576, 
624,  676,  679,  721,  725,  734=6,  750. 

Evangelization:  22,  95,  107,  124,  298,  329, 
341,  353,  472.  526,  534,  641=3,  676,  750, 
762. 

Evidence  as  to  converts:  31,  47,  108,  115, 
117,  134,  218,  234,  241,  242,  249,  256, 
259,268,307,  319  (bottom),  332  (Aser), 
336,  338,  343,  347,  350,  356,  359,  374, 
393,  415,  424,  430,  436,  439,  444,  448, 
472,  516,  526,  574=5,  599,  618,  643,  653, 
714,  722  note,  740=53,  758,  761. 

Ewe:   198,  331. 

Expansion  of  missions:  216,  227,  229,479, 
512,  552,  582,  672,700,  722,  729,  754=6, 
760=5. 

Exploration:  (ancient)  25;  (Islamic)  49; 
(medieval)    127=30,    132=7;    (modern) 


179,  186,  216,  247,  267,  268,  269,  326, 
328,  348,  489,  524=5,  684=700. 

Extinctions  of  African  Christianity:  30 
and  note,  50  and  note,  82=90,  172,  373, 
.  374,  376,  381,  392,  394,  397,  7i4- 

Failures  of  missions:  32,  34,  48,  51,  69, 
76,  83,  103,  108,   126,   133,   137,   149, 

180,  228,  236,  305=11,  313,  316,  373, 
379,  380,  382,  393,  396,  412,  446=50, 
481=2,  503,  510,  520,  526,  536,  575, 
612,  650,  668,  677,  713,  733,  735,  737, 

^739,  741=6,  750,  758,  762,  764. 
Fan  (Fang)  :  70,  162,  199,  326=7,  705. 
Fanti:  538. 
Fatimites:  65,  170. 
Felashas:   5'^^  Israel. 
Fellahin :   See  Egyptians  and  Kopts. 
Fetkana:  444. 

Fields:  of  Islam,  45;  of  missions,  xviii, 
XX,  22,  25,  30,  83=4,  156=8,  271,  424, 

Finances  of  missions:  214,  235,  294,  306, 
310,  307  note,  313,  315,  341,  346.  366, 
384,  430,  470,  482,  484,  491  and  note, 
493,  496,  497,  498,  500,  505,  517,  519, 
521,  526,  529,  533,  548,  549,  557,  558, 
559,  561,  566=9  passiTTi,  612,  621,  626= 
9,  680,  731,  733,  752,  765. 

Fmgu:  338,  349- 

Finnic  missions:  221,289. 

Foundling  asylums:  791. 

Franciscans:  93,  103,  106=8,  no,  127,  133, 
138,144=7,150,394,395. 

Freedmen's  missions :  See  American  and 
Antillean  missions  and  denomina- 
tional missions  in  the  West  Indies. 

Freemasonry:  44,  54,  61,  344  {egbo). 

French  missions:  z"«  Africa,  83,  88,  91, 
92,  97=102,  178,  219,  222,  327,  332=5, 
379,  382,  392,  394,  397=414,  523  note, 
622=3,  633,  656=81,  710,  733,  735,  737=8, 
759;  i7i  the  Antilles,  503,  621. 

Friends'  missions:  a7i!07ig  freed77ten, 
A,^-2;  ill  Africa,  514=6,  614,  722;  z« 
the  Afitilles,  428,  492,  614;  Ameri- 
can, 492,  614;   English,  514,  614,  722. 

Fulah:  45,49,50  note,  52,60=2,  72,  170, 
184,  300,  713. 

Funj :  50. 

Future  of  missions:  36,  78,  150=1,  203, 
250,  318,  323,  359,  418,  511,  531,  550, 
624,  717,  729,  734=6,  750,  753=66. 

Fyot:  521. 

Ga:  517. 

Gaika:  349. 

Galeka:  349. 

Galla  (Oromo) :  50  note,  51,  56,  153,  169, 
171,  200,  221,  245,  287,  288,  289,  290, 
292,  293,  295,  320,  341,  396,  401,  532, 
754,  765- 

Garamantes  (Garamantians):  32,  84. 

Gariepine:    See  Khoi=Khoin  and  San. 

Geography  and  missions:  (East  Africa) 
685,  6qo,  692,  694,  696;  (North  Af- 
rica) 686,  687,  690,  691;  (papal  ex- 
ploration) 684=6;  (Protestant  explora- 
tion)   687=700;     (South   Africa)    687, 


INDEX  OF  SUBJECTS 


849 


690;  (value  of  mission^travel)  695=6, 
699,  700;  (West  Africa)  127=30,  132=7, 
688,  689,  690.     See,  also.  Exploration. 

German  missions:  in  Africa,  (Luth- 
eran) 158,  218,  219,  222,  286,  287,  288, 
•z^i-Z,  554,  587=8,  610,  701,  702,  703, 
739;  (Presbyterian)  220,  323,  331; 
(Roman)  392,  686,  733,  904;  (unde- 
nominational) 218,  516=9,  553,  563, 
710;  (Unity)  217,  419,  432=56.  739;  ^'« 
the  Antilles,  421=31. 

Germans:  82,  83,  86,  89,  90,  91,  92,  105, 
106.  178. 

Getulian:  31. 

God,  idea  of:  in  Islam,  41,  75,  194;  in 
Malagasi  religion,  279;  in  Negro 
paganism,  73,  198=202,  327,  344. 

Gor:  161. 

Goraan=Tubu:  170. 

Grebo:  234,  544. 

Grikwa:  217,  229,  266,  519,  649,  749. 

Guineans:  263,  286,  433,  502. 

Gwamba:  335. 

Haitiens:  184,  234,  485. 

Hamitic  family:    (Berber)   170,  333,  400, 

523  and  note,  765;  (Fulah)  171,    184; 

(Galla)  171;  (Kopt)  159,  172,  191. 
Hausa:  164,  232,  243,  705. 
Hebrews:  See  Israel. 
Herero:  292, 

Hindis:  56,  129,  153,  157,  233,  246,  271. 
Historic  events   (1520=1898)  :    177=9,  183=5, 

75S=7- 
Historical     sketch     (Madagascar,     1642= 

1898) :  275=8,  382,  710,  719,  758. 
Holy  war,  the:  46,  47,  48  note  one,  51,  52, 

56,  57,  59,  60,  62,  69  note  one,  87,  92. 
Hospitals:  39  note  one,  149,  238,  245,  264, 

292,  293,  391,  450,  516,  534,  554,  555, 

556,  557.  558,  561,  586,  588,  590,  662, 

730,  788. 
"  Hottentot":  See  Khoi=Khoin. 
Hova  missions:  221,  282,  283,  752,  761. 
Hovas:  273  sq. 
Huguenot   missions:      See     French    and 

Presbyterian  missions. 
Huma:  171. 
Humanitarian  statistics:  791=3. 

Ibo:  343. 

Idzo:  163. 

Imohagh  (Tuareg) :  49. 

Industrial  mission=work :  93,  146,  179,  213, 
562;  (Anglican)  230,  236,  245,  248, 
591,  595,  635=40;  (Baptist)  252,  256, 
598;  (Congregational)  263,  267  note 
one,  281,  490=1,  563,  608,  648,  652, 
709,  711;  (Lutheran)  288,  295,  298, 
563;  (Methodist)  302,  310,  314,  563=5, 
618;  (Presbyterian)  332,  337,  338, 
340,  348,  565=78,  620,  709,  764; 
(Roman)  373,  378,  380,  383,  389,  397, 
417,563,637;  (Unity)  426,  427,  435, 
439,  441,  443,  445,  449, 471, 474;  (un- 
denominational) 216,  516,  519,  522, 
534,  562,  563.  617,  712=3,  750,  762, 
765,  773^6. 


Infant=homes:  791. 

Institutions  as  missionaries:  23,  84,  91, 
93,  103=6,  no,  114,  116,  122,  125,  128, 
143,  146,  147,  198,  211,  212,  213,  216, 
236,  339.  459.  527^8,  548,  549,  577, 
585=9,  659,  663,  736,  760  note,  761 
(head). 

Interdenominationalism :  212,  213,  222, 
516=8,  528,  541,  549,  615,  713,  723, 
724. 

Irish  missions:  236,  384  note,  392  (Dom- 
inicans) 401,  733,  799,  804  note,  805, 
808. 

Islam:  African  ancestry,  37=8;  cere- 
monies, 196;  character  of  adherents, 
61=3,  75;  Christianity's  opportunity, 
77=9,  502;  chronology,  80;  conver- 
sions, 44,  46=8,  50,  51,  S3,  56=61,  63, 
6g,  75;  creed,  195;  culture,  65=8,  70=2; 
disproof  of  civilizing  power,  50  note, 
71=2;  education,  73;  eras  and  fields, 
45=6;  freemasonry,  44,  54,  61 ;  germs, 
40=2;  heterodoxy,  47,  58,  holy  wars, 
46,  47,  51=3,  56,  57,  59;  idea  of  God, 
40,  46,  73,  75;  importance,  xix,  i,  38; 
influence,  82,  84,  86,  87,  89,  91,  115, 
119,  126,  131,  138,  140=2,  149;  lack  of 
spirituality,  44,  58,  59,  61=3.  73,  75; 
niahdi,  al,  196;  methods,  57=9; 
missions,  43,  45=57,  59=61;  Muham- 
mad, 39=45;  Negro,  62,  70=2,74;  num- 
bers, 63;  outlook,  77=9,  755;  pseudo= 
Christianity,  38=43,  78;  Quran,  193, 
582;  results,  38,  60,  65,  69,  75,  76, 
522;  Sahara,  45,  49,  55,  59,  63,  76; 
schism,  58;  sects,  196=8;  Senusiya, 
45.  54=6,  63,  72;  slowness,  30,  47=53, 
60,64,76;  South  Africa,  50=1 ;  Sudan 
(including  Guinea  and  Nubia),  45=6, 
48=52,  56,  62,  67,  69,  72;  summary, 
76=9;  views,  38,  39,  42,  52  note,  60, 
61=3,  66=8,  71,  75,  77=9,  522=3;  Wa- 
habism,  52;  woman,  582=3. 

Israel:  Abyssinian  "Jews"  (  Felashas) 
12;  Alexandrine  Judaism,  14=6;  dis- 
persion, 14,  22;  Egyptian  experience, 
9=11,  13;  germ  of  missions,  6,  7,  112; 
mission=influence,  10,  13,  15,  23,  40; 
missions  to,  18,  20,  23,  222,  (Ang- 
lican) 233,  235;  (Congregational)  262; 
(Presbyterian)  349,  355,  810;  (Roman) 
365;  (undenominational)  89  note,  544, 
558,   754,  801,  805,  808;  numbers,  159. 

Italian  missions:  83,91,93=6,  107,  147, 
178,  393,  395,  401  (Franciscans),  733, 
800,  810, 

Jamaican  missions:  See  Antillean  mis- 
sions. 

Jesuits:  See  Roman  missions  and  So- 
cietas  Jesji. 

Jewish  missions,  Jews  and  Judaism  :  See 
Israel. 

Jihad,  al:  See  Holy  war,  the. 

Jolof:  53,  60,  62,  69. 

Kabyles:  153,  170,  333,  399,  522. 

Kafir:    229,  230,  232,  233,  262,  266,  294, 


850 


INDEX  OF  SUBJECTS 


302,  336-8,  351,  438,  443=5,  534,  538, 

563.  565=77  passim,  589,  613,  709, 
711,  750,  751,  752. 

"Kaiserswerth  Deaconesses" :  See  Wo- 
men in  mission  work. 

Kamba :  288,  690. 

Ki=:  160  note. 

Kindergartens:  770. 

Khoi^Khoin:  118,266,  284,  301  (Nama), 
330  note,  433=5,  648,  714,  743. 

Kololo:  169. 

Kombe:  326, 

Kongoan :  70,  160,  162,  538,  703. 

Kopts:  159,  172,  191,  220,  330,  349,  351 
sq.,  379,  489,  5i5»  539»  703,  762. 

Korana:  217,  266. 

Kru:  317. 

Lamtuna :  48  note. 

Language :  See  Ethnic  stocks. 

Lavigerie:  birth  and  education,  657; 
character,  659,  679=81;  contrast  wiih 
Moffat,  673=9;  founder  of  societies, 
663;  in  Algeria,  396=401,  659=63,  686; 
in  the  Levant,  658;  in  Uganda,  400=10, 
637,  664=8,  735;  on  the  Tanganika, 
411;  opposition  to  slavers,  187,  413=4, 
668=70;  other  projects,  672;  responsi- 
bility for  Ugandan  imbroglio,  664=8; 
typical  missioner,  646;  work  for 
Islamites, 78, 397=400,  622,661,676,737. 

Lepers:  449,  534,. 555,  79°  (statistics). 

Lessons  from  missions:  (ancient)  31=6; 
(medieval)  82,  97,  99,  103,  105,  108, 
no,  123,  125,  133,  137,  140,  144=6,  148= 
50;  (modern)  208=16,  227,  237,  242, 
273,  281,  284,  296,  316,  372,  376,  382, 
393,  410,  416=8,  425,  427,  452,  506,  514, 
520  and  note,  560=1,  564,  570=6,  624, 
625,  646=79,  713=6,  729,  734=6,  737,  752= 
3,  757,  758,  761,  762. 

Liberality  of  mission=ideals:  211=3. 

LiBERiAN  MISSIONS  (Negro):  234  (Cust) ; 
253,  255  (Baptist);  305,  .307,  312 
(Methodist);  325  (Presbyterian) ;  724, 
761. 

Lingi :  327. 

Liquor=trafl[ic :  182=3,  19°,  242,  243,  254, 
258,  267,  288,  348,  742,  746,  747,  756, 
759,  760. 

Literary  statistics :  778=87. 

Livingstone:  4,  27,  61,  63,  68,  127,  151, 
162,  187,  216,  236,  247,  261,  267  and 
note,  268,  284=5,  313,  330,  334,  339, 
373,  374,  381,  524,  545,  600=7,  644=5, 
686,  696=700,  705,  710,  714,  748=9,  751. 

Livingstone  mission :  See  Baptist  and  un- 
denominational missions  and  Belgian 
Kongo. 

Livingstonia  mission:  See  Presbyterian 
and  Scotch  Missions  and  Nyasaland. 

Lolo:  521. 

Louis  IX:  87,  97=102,  145,  149.  _ 

Lovedale:   See  Industrial  mission=work. 

Lu=   :  160  note. 

Lull:  bibliography,  117;  birth  of  interest 
in  missions,  109;  entrance  on  life= 
work,   no;  inner  life,   118;    intellec- 


tual nature,  118=20;  methods,  108,  no, 

111,  ir3=5,   119,    122=4,  141;    missions, 

112,  114;  prospect  of  success,  116; 
rank,  109;  results,  120,  125;  spiritual 
life,  121=4,  141- 

Lutheran  missions:  Afrikander,  803; 
American,  221,  288,  610,  764;  Danish, 
286,  463;  Dutch,  799;  Finn,  221,  289; 
German,  218,  219,  220,  222,  286,  287, 
292=7,  463,  610,  764,  800;  Norse,  220, 
290,  611;  Swedish,  221,  287,  289; 
Swiss,  292;  traits,  297.  See,  also, 
Basel  Society  and  Unity  missions. 

Ma=   :  160  note. 

Mackay:  See  Anglican  missions  and  in- 
dustrial work. 

Madagascarene  missions  :(Anglican)2i7. 
221,  229,  230;  (Congregational)  153, 
157,  217,  260,  262,  263,  280=3,  515,  554, 
610,  687,  719,  728,  758,  761;  (Friends) 
221,  515;  (Islam)  51,  271;  (Lutheran) 
221,  291,  555,  6x1;  (Presbyterian)  222, 
333,  759J  (Roman)  380,  382,  394,  401, 
621,  728,  731,  734;  (undenomina- 
tional) xvi,  537=8,  539,  542,  549,  711, 
752,  759;  (American)  257,  515;  (Eng- 
lish) 153,  217,  221,  229,  230,  233,  260, 
262,  263,  277,  280=3,  515,  538,  539,  542, 
554,  610,  614,  687,  719,  728,  752,  758, 
761;  (French)  222,  277,  333,  382,  394, 
401,  621,  728,  731,  734,  759;  (Norse) 
221,  291,  555,  611.  See,  also,  Hova 
missions  and  statistical  appendixes 
passim. 

Madi :  70. 

Mahdism:  45,  53,  54,  55,  57,  80,  175,  184, 
188,  195=6,  489,  686,  755. 

Malay:  51,  180,  272,  433. 

Maltese:  246. 

Mande  (Mandingo)  :  50,  53,  60,  61,  62, 
69,  161,  163,  301,  705. 

Mangbattu :  71. 

Mangwato:  387. 

Mananja :  340. 

Maroons  (Bush=Negroes)  :   425  note,  426, 

431- 

Masai:  169,  530. 

Matabele  (Ma=Tabele) :  See  Tabili. 

Mauritanian:  31. 

Mauritian  missions:  xvii  note,  156,157, 
217,  227,  229,  231,  246,  263,  515,  539, 
615,  768,  771,  780.  795,806,  814,  816. 

Mbundu :  See  Ngolan. 

Medical  mission=work:  (ancient)  552; 
(medieval)  146;  (modern)  216,  448 
note,  561,  724,  730,  762;  (Anglican) 
231,  245,  246,  552,  554,  557=60,  590, 
594,  638;  (Baptist)  251,  252,  256,  258, 
553;  (Congregational)  264,  283,  285, 
552,  553,  554,  652;  (Lutheran)  287, 
292,  293,  298,  554,  555,  586=8;  (Metho- 
dist) 305,  317,  319,  552,  557;  (Presby- 
terian) 329,  340,  348,  349,  351,  552, 
555=6,  620;  (Roman)  380,  399,  557; 
(statistics)  776,  788=90;  (Unity)  448,. 
449,  557;  (undenominational)  516,  529, 
533,  534,  536,  545=6,  554, 555,  583=4,  617. 


INDEX  OF  SUBJECTS 


851 


Medieval  missions:  characteristics,  83^:4; 
marine,  83,  126=130,  132;  martial,  83, 
97,  104,  105,  123  (See  Crusades); 
mercantile,  126;  monastic,  93,  103, 
106,  122,  144,  146;  multiplicity  of, 
103=106;  philanthropic,  103=104;  Por- 
tuguese, 84,  127,  133=^137.  145;  pre- 
dictive, 150;  revival  of  real  missions, 
93,  103, 109,  151 ;  scholarship  and, 109= 
126,  141, 147, 150;  Spanish,  83,  91, 109, 
138;  statesmen  and,  87,  97,  128,  133, 
138,  147.  See,  also,  countries  and  men, 

Memluks:  66,  99. 

Mende  (Mindi) :  235,  240,  261,  489. 

Mennonites:  537. 

Methodist  missions:  among  freediiieti, 
493=8,  507=9,  511;  in  Africa,  218,  219, 
221,  223,  299=322,  761,  763,  764,  805; 
in  the  A7ttilles,  299,319,  320;  Ameri- 
can, 304=16,  321;  British,  299=303,  319, 
320;  Cape  Colony,  303;  Negro,  318, 
494,  496,  763,  764  (and  note). 

Minor  missions:  Anglican,  230=3,  235, 
246,481;  ancient,  22,  31;  Baptist,  251, 
485=6,  805,  807;  Congregational,  261, 
262,  489,  806;  Friends,  492,  516,  804; 
Islamic,  51 ;  Lutheran,  287=8,  292,  803 ; 
medieval,  93,  103=6,  136,  138;  Metho- 
dist, 317=9,  494,  495  note,  613  (top), 
806;  Presbyterian,  328,  330,  334,335, 
808;  Roman,  382,  394=6,  413,^  503,  504, 
505,800,806,  808;  undenominational, 
519  (foot),  524,  535,  536,  544=5,  546=8, 
613  (top),  763  (top);  Unity,  431,  448; 
American,  218,  220,  234  (foot),  235, 
251,  252,  251  (foot),  262,  288,  318=9, 
328,483=5,489,492,505,524,  537  (topt, 
613  (top);  Belgian,  803,804,  806,  808; 
Boer,  221,  323,  330,  760  note;  Cana- 
dian, 262,  495;  Cape  and  Natalese 
British,  231,  233,  252,  262,  799,  800, 
803;  Danish,  286,  808;  English,  231=3, 
235,  246,  252,  262,  319=20,349  (foot), 
401,  481,  495  note,  516  (center),  519 
(foot),  534  (foot),  536,  546  (top) ;  Fin- 
nic, 221,  292;  French,  103,  222,  334, 
413,  809;  German,  220,  288,  331,  733; 
Hova,  262,  282,  283;  Irish,  392,  401, 
808;  Italian,  93,  136,  178,  392,  733, 
810;  Mauritian,  806;  Negro,  218,  220 
(head),  220  (foot),  228,  234  (Haiti), 
235,  241  (Sierra  Leone),  251,  252,  253, 
318,  334, 485  (foot).  495  note,  613  (top) ; 
Netherlander,  323,  330,  440;  Norse, 
262,  291  (middle),  810;  Portuguese, 
138,  392;  Scotch,  230  (foot),  232  (top), 
336  (center),  338  (foot),  349  (bottom), 
350,  524  (foot),  529,  544  (foot),  545 
(bottom),  547,  808;  Spanish,  392,  801; 
Swedish,  262,  287,  289;   Swiss,  335. 

Miscellaneous  organizations:   795. 

Mission=boats:  796. 

Mission=periodicals  and  press  :  786. 

Missions  :  See  churches,  religions  or  soci- 
eties; countries;  individuals;  nations 
or  races;  and  phases  of  mission=work. 

Modern  missions:    See  preceding  entries. 

Moffat:    character,   673=9,    682;    Chwana 


depravity,  649;  early  life,  647;  en- 
trance into  missions,  648;  incidents, 
651,  653,  687;  life=work,  649;  mani- 
fold activities,  266  note,  652;  master- 
ing a  language,  650;  representative 
missionary,  646;  success,  653;  trans- 
lations, 653=4;  tributes  to,  655=6; 
views,  676;  wife,  649;  withdrawal,  655. 

Moors :    See  Arabs. 

"Moravian"  missions:  See  Antillean, 
German,  South  and  West  African  and 
Unity=of=Brethren  missions. 

Mpangwe:  See  Fan, 

Muslim  missions:  xi,  xix;  (medieval) 
78=9,  83,  84,  91=103,  105=23,  126,  140=5, 
147,  148;  (modern)  170,  215,  222, 
754=5,  760,  765;  (Anglican)  233,  243=4, 
245,  246,  529  note,  557,  559,  595,  642; 
(Congregational)       262;     (Lutherar) 

287,  292,  588;  (Methodist)  301,  523 
note;  (Presbyterian)  51,  333,  341,  349, 
354,  358,  359;  (Roman)  362.  365,  369, 
372,  397=401,  415,  502,  523,  622,  672, 
676,  703,  738;  (undenominational) 
515,  522,  534,  536,  538,  539,  543.  544, 
545,  546,  547,  615=7;  (Unity)  448. 
See,  also,  Islam,  missions  of. 

Muzarabes:   89,  117. 
Mzabi :  52. 

Nama:  292,301,648. 

Native  agency :  (ancient)  18,22;  (Islam- 
ite) 2>l'^o Passim;  (modern)  160,  171, 
173,  176,  184  and  note,  213 ;  Anglican : 
220,  221,  229,  231,  235,  238,  241,  242, 
244,  248,  249,  481,  483,  591,  641,  664; 
Baptist:  252,  257,  485;  Congrega- 
tional: 262,264,  265,  268,  283,  555, 
609,  648,  677,  728,  752;  Lutheran:  286, 

288,  290,  291,  293,  294,  296,  297,  298; 
Methodist:  300,  303,  304,  306,  310, 
312,  319,  320,  322,  494,  511,  618; 
Presbyterian:  325,  327,  328,  329,331, 
332,  334,  335,  336,  337,  338,  339,  340, 
342,  347,  352,  356,  358,  499,  568; 
Roman:  366,  370,  374,  376,  395,  397, 
411,  414,  672,  677,  731,  734;  undenom- 
inational: 516,  517,  520,  522,  527,  528, 
532,  539,  540,  57o,_  615,  727,  729,  731, 
750,  761,  765;  Unity:  426,  430,  441, 
443,  445,  446,  452,  613.  See,  also, 
Negro  missions. 

Natural  science  and  missions:     707. 

Nature=religion :     S^<' Paganism. 

Negro:  anthropology,  165;  Bantu,  160=2; 
behavior  in  missions,  643;  capacity 
for  culture,  168;  Christian  character, 
751;  church=systems  in  America,  493, 
507;  communicants  in  non=Negro 
churches,  508;  ethics, _  167;  general 
characteristics,  166;  intellect,  167; 
location,  xviii,  160,  163;  missions  to, 
84,  128,  132=5,  137;  not  condemned 
by  God  to  slavery,  7 ,  origin  of  slavery 
and  slaving,  130=2, 138=40;  religion,  4, 
159,  198=202,  576;  rum=trade,  182; 
slavery  and  slaving,  180;  specific 
differentiations,  166;  Sudanese,  166. 


852 


INDEX  OF  SUBJECTS 


Negro  missions  (those  independently 
promoted  by  Negroes  themselves)  : 
among  American  freedmen:  (Bap- 
tist) 484,  485;  (Congregational)  507; 
(Methodist)  494  (Presbyterian)  499; 
(undenominational)  491  (B.T.Wash- 
ington), 507=8;  in  Africa:  (Angli- 
can) 220,  221,  228,  235,  241,  244,  249; 
(Baptist)  218,  219,  251,  252,  253,  256, 
257,  805,  806;  (Congregational)  265, 
267;  (Methodist)  312,  318,  319,  613 
(top);  (Presbyterian)  340,810;  (un- 
denominational) 724,799,808;  (Unity) 
430;  in  the  Antilles:  (Baptist)  252, 
486  (top),  805;  (Methodist)  495  note, 
810;  (African)  50,  53,  56,  60,  76,  221, 
235,  241,  244  249,  253,  255,  257,  265, 
267,  312,  799,  808,  813;  (American) 
218,  251,  252,  253,  318,  319,  484,  485, 
491  (B.  T.  Washington), 484,  485,  499, 
507,  508,  763;  (Antillean)  139,  219, 
220,  228,  234,  252,  430,  486  (top) ; 
(Canadian)  495  note.  For  missions 
to  Negroes  consult  denominational 
and  national  names. 

Ngolan :    162,  375,  376,  703,  704,  706. 

Ngoni:    339.535,716. 

Non=missionary  versions :     782. 

Norse  missions:  (Congregational),  262, 
810;  (Lutheran)  220,  221,  290=1,  555, 
611,  722,  728,  758. 

North  African  missions:  ancient:  xx, 
g,  12, 14,  15, 18=36;  A  tiglican:  223,230, 
233,  234,  235,  244=6,  557,. 594;  Con- 
gregational: 262;  Friefids:  515; 
Luther ajt:  158,  221,  222,  290,  292, 
588,  703,  739;  tuedieval:  82,  89,  92= 
130,  132,  136,  138,  148,  170,  174; 
Methodist:  523  note,  806;  Muslim: 
42=3,  45,  46=7, 49, 50,  51,  54=5,  58;  Pres- 
byterian: 220,  333,  349,  350,  351=9, 
716,  761;  Roman:  377=80,  395,  397= 
401,  413,  622,  659=63, 786, 703, 718, 737 ; 
undenominational :  222,  522,  536, 
539.  544,  548,  555,  615,  617,  809; 
Unity:  218,222,448,739;  American, 
218,  220,  351=9,  536,  544  ;  Arab,  Berber 
and  Negro  {see  Muslim  above) ; 
Dutch:  330;  English:  91,  92,  100,  103, 
128,  132  note,  148,  349,  351,  515,  522, 
539,  543,  548,  555,  615^7,  and  Anglican 
references  above;  French,  83,  86,  87, 
91,  92,  97=102,  323,  333,  380,  306,  397= 
401,  413=4,  523  note,  622,  659=63,  686, 
718,  737,  806;  German:  106,  286,  292, 
448,  686;  Italian:  83,  93=7,  107,395, 
396,686;  Portuguese:  83,91,128=30, 
132,  136, 149,  174,  377=9,  685;  Scotch: 
349.  350,  352;  Spanish:  83,  87,  91, 
104,  106,  109=26,  138,  703;  Swedish: 
262. 

Nubians:  30,50,  84,  106,  163  note,  172, 
7?3; 

Numidians:  31,86. 

Nupe:   243. 

Nursing=schools :    776. 

Nyai :    330  note. 

Nyam=Nyam  (Zandeh) :  71. 


Nyanja:    342,544. 

Nyasan     missions:       See    Anglican    and 

Presbyterian  missions. 
Nyika :    320. 
Nyoro:  70. 

Orders:  ("Cowley  Fathers",  "Kaisers- 
werth  Deaconesses",  knights,  etc.) 
See  Institutions  and  Index  of  Societies. 

Organizing  a  mission:  beginnings:  361, 
383=7,  390,  629,  633,  635,  637,  641; 
difficulties,  642=3;  education,  641; 
evangelism,  642;  expense,  269,  310, 
3^3,  384,  521,  529,  531,  533,  627,  629; 
industry,  638,  640;  native  behavior, 
643;  native  money,  626;  place  of  the 
secular,  637;  problems,  643;  qualifica- 
tions, 530,  533,  625,  630,  636,  640; 
routine,  602,  637=42;  travel,  383-7, 
632=4;  variety,  638. 

Orphanages:  791. 

Osmanli  (Turks)  :  59  note,  63,  66,  78, 106, 
177,  178,  179  note,  180,  210,  214,  352, 
357,  404,  502,  542,  622. 

Our  Lady  of  Africa :  See  Lavigerie  and 
Roman  missions. 

Ovambo  (Dama) :    221,  289,  301  note,  686. 

Paganism :  8,  73=4,  159,  190,  198=202,  279, 
422,  433=5,  442,  479.  495,  560,  576,  584, 
637,  650,  715,  748=9,  754- 

Pahuin :  See  Fan. 

Papal  church=provinces :  391,401,408,  813. 

"^Peres  blancs,  les" ;  "soeuers  blancs, 
les" :  See  Lavigerie  and  Women  in 
mission=work. 

Persians:  45,  48,  68  note. 

Philology  and  missions:  700=7.  5^^,  also, 
Bible=versions. 

Pietism:  321,462,  463. 

Pilgrims:  462,  467. 

Plymouth  Brethren :  536,  799.  See,  also, 
Arnot,  Garenganze  and  Undenomi- 
national Missions. 

Pokomo:  288. 

Pondu:  230,  338. 

Pongo:  220,  228. 

Pongwe:  544. 

Portuguese  missions:  See  East  African, 
Medieval,  North  African,  Roman  and 
West  African  missions  and  Abyssinia, 
Kongo  and  Mozambique. 

Prefixes,  Bantu:  xxiii,  160  note. 

Preparations  for  missions:  (ancient)  i,  15, 
36;  (Islamic)  42,78;  (medieval)  33=5, 
104,  116,  125,  126,  128,  136,  140=50; 
(modern)  177=9, 184=8,  203,  207=16,219, 
221,  227,  275=8,  321,  369=70,  401  (mid- 
dle), 403=4,  420,  433,  438,  460=3,  478, 
488,  492,  493  (center),  498,  515,  528, 
549,  580=1,  585,  659,  664=5,  684=701, 
739,  754=7,  760. 

Presbyterian  missions:  among  freed- 
men, 498,  507=9;  in  Africa,  213,  217= 
23  passim,  323=59,  555=6,  565=78,  619, 
688,  690,  692,  702,  709,  716,  760,  763 
and  Directory,  passim;  in  the  An- 
tilles, 220,  342,  343  note;  American: 


INDEX  OF  SUBJECTS 


853 


219,  220,  221,  223,  323,  324=9,  341  note, 
555,  619,  688,  695,  709,  716,  739;  An- 
tillean:  220,  342;  Boer:  221,  330, 
760  and  note;  Canadian:  343  note; 
Cape  Colony  and  Natal  British:  339, 
342,760;  English:  349,  351;  French: 

219,  221,  222,  327,  331,  759;  German: 

220,  323,  331,  739;  Irish  (?)  808;  Ital- 
ian: 331  note,  739;  Kopt:  220,  349, 
351,  754;  Liberian  {See  Negro); 
Negro:  220,  223,  325,  334,  343,  763; 
Netherlands:  323,  330;  Scotch:  217, 
218,  220,  222,  323,  324,  336=50,  556, 
565=78,  620,  690,  693,  702,  716,  730, 
748;  Swiss:  220,  323,  335,  556. 

Propaganda,  Congregatio  de,  Fide:  See 
Roman  missions. 

Protestant  missions:  accusation  of,  207; 
contrasts  with  Rome,  144,  146,  148, 
150,  192,  208=9,  211,  212=6  passim, 
361=4  passi7>i,  366,  373,  376,  388=9, 
395,401  (center^,  403=5.  407.  409=1°. 
416=7,  460=1,  464,  500,  504,  510,  514, 
540=4;  587,  589,  637,  642,  646,  670, 
676=7,  679,  681,  700,  710,  721,  724,  734= 
40,  750,  758;  distinctive  features,  215; 
evangelical  ideals,  210=3;  expansion, 
217=23;  liberality  andprogressiveness, 
211;  periods,  216;  Reformation,  208= 
10;  reply  to  accusation,  209;  revival, 
93,  103,  109,  151,  215,  760=6;  revivals 
of  religion,  214. 

Puritans:  2,  32,  53,  209,  211,  212,  213,  214, 
284,  460,  467,  488,  600. 

Pygmies:  327.     See,  also,  Sans. 

"Quakers":    See  Friends  missions. 
Quran:  582=3.     See,Si\so,  Islam. 

Racial  traits:  730,  732,  737,  740,  762 
(text  and  note).  See,  also,  Ethnic 
stocks. 

Reflex  influence:  xviii,  8,  21,  33,  34»  39 
note,  43,  62,  78,  87,  91, 115,  126,  140=6, 
149,  182,  195,  228,  243,  256,  265,  300, 
328,  332,  339,  358,  398,  430,  432,  464, 
479.  51^.  726,  738,  760,  763- 

Refuges:  792. 

Representative  missionaries:  (ancient) 
23,  26,  29,  580;  (Anglican)  229,  234, 
238,  240,  241,  245,  247,  250,  481,  554, 
592,  593,  690;  (Baptist)  256,  257,  596, 
688=90,  705  (Bentley);  (Congrega- 
tional) 265,  266,  267,  269,  280,  284, 
488,  490,  555,  600,  608,  649,  706,  708, 
709,  758;  (Lutheran)  158,  245,  247, 
286,  287,  290,  292,  298,  588,  610; 
(medieval)  87,  93,  97,  io9,  128,  133, 
138,  149;  (Methodist)  299,  301,  304, 
305,  306,  308,  311,  318,  320,  495,  612, 
617,  692;  (Muslim)  43=4,  46,  47,  48 
note,  49,  51,  52,  54,  56,  57,  87,  92,  122; 
(Presbyterian)  325,  326,  328,  332,  334, 
339,  343,  346,  348,  349,  358,  556,  561, 
577,619,630,  717;  (Roman)  24,  371, 
377,  380,  388.  393,  396,  397,  4i2,  591 
note  two,  581,  621,  685=6;  (undenomi- 


national) 491,  492, 515  and  note,  522, 

524,  528,  530.  534,  535,  544.  615; 
(Unity)  213,  420,  426,  428,  432,  446, 
448,  450,  473,  613,  730- 
Results  of  missions:  (civilizing)  xiv,  xvii, 
28,  62=72,  140=1,  245,  250,  253,  256, 
259,  277,  282,  321,  324,  326,  340,  345, 
347,  359,  374,  380,  431,  439,  44i,  443, 
445,  449,  479,  501  note  one,  512,  516, 
557,571=8,  591,  597=8,  662,  670,  672, 
675,  709,  712=9;  (colonizing  and  com- 
mercial) 126,  135,  519,  563,  710=1; 
(ethical  and  spiritual)  21,  33,  75,  108, 
142=3,  145=8,  239,  243,  249,  264,  281, 
285,  291,  293,  294,  300,  302,  303,  316, 
319,  327,  328,  336,  339,  343,  349,  358, 
373,  376,  393,  415,  430,  437,  444,  453, 
479,  485,  502,  516,  523,  527,  595,  599, 
609,  620,  643,  653,  720=53;  {See,  also. 
Communicants  and  Statistics) ;  (geo- 
graphical) 242,  247,  269,  347,  684=700; 
(5'<?^,also,Exploration) ;  (philological) 
326,  340,  515,  520,  553,  652,  653,  700=7; 
(scientific)  554,  707=8;  (unclassifi- 
able)  230,  234,  237,  241,  248,  261,  270, 
284,  323,  394,  397,  406,  494,  495,  506= 
10,  543,  561,  617,  623,  648. 
Roman  missions:  atnottg  freedmett  and 
slaves:  478,  501=5,  510;  in  Africa: 
360=418,  556,  633,  637,  562,  563,  656= 
73,  677,  685,  703,  724,  732=40.  756,  764; 
aggressiveness,  403 ;  beginnings,  369, 
395,  401;  Capuchins,  393;  distribu- 
tion, 391,  401;  finance,  366;  modern 
crusaders,  369,  403,  413;  organization, 
361,  366,  368;  organizing  a  mission, 
383=7,  390,  633;  Propaganda,  365; 
results,  373,  379,  381,  391,  393,  394, 
401,  405,  407,  409=10,  415=8,  557,  563, 
721,732=8,  758,  762;  theory  of  church 
and  state,  362;  Vatican,  361=8; 
woman's  work,  400,  505,  581,  621; 
youth,  361 ;  American,  503=5,  733,  764; 
Belgian,  392,  417,  733,  803;  English, 
384  note,  410,  733,  799;  French,  366, 
380,  382,  392,  395,  397=414,  417,  633, 
637,  656=73,  674=81  passim,  686,  732, 
733,  735,  737=8,  802=16  passim;  Ger- 
main, 392,  685=6,  803;  international, 
384=90,  392,  394,  802;  Irish,  392,  800; 
Italian,  392,  396;  Jesuit,  367,  369=91; 
Portuguese,  369,  373=9,  380=2,  392; 
Spanish,  369,  372  (Xavier),  392.  {See, 
also.  East,  North,  South  and  West 
African  missions.) 
Rutsi :  xxiii,  222,  333,  524,  685. 

Sakalava:  283,  291. 

S'a=Leonese:  179,  218,  240,  262,  300,  320, 
740. 

Sans  (Bushmen) :  74  note,  434,  441=3- 

Saracen:  See  Arabs  and  Islam. 

Schools:  769=77,  791-  5"^^,  also.  Educa- 
tion. 

Scotch  missions  :  in  Africa :  Anglican, 
230;  Presbyterian  {see  Presbyterian 
missions);  undenominational  (?), 
525;  in  the  Antilles:  342. 


854 


INDEX  OF  SUBJECTS 


Scripture^circulation :  540=5,  785. 

Se=:  161  note. 

Secular,  the,  and  the  spiritual :  472,  637, 

638,  642. 
Self=supporting   missions:    (ancient)  562; 

(Anglican)    241,   595;    (Baptist)    307; 

(Congregational)  265;   (Islamite)  46, 

53,  54  note  one,  55,  56,  72;  (Luth 
eran)  295;  (medieval)  93,  no,  144; 
(Methodist,)  309=16;  (Presbyterian) 
569,  620;  (Roman)  373,  381,  384,  414, 
562;  (undenominational)  212,  491 
(B.  T.  Washington),  519,  524,  526, 
536,  557.  560,  564,  617,  762;  (Unity) 
421,  425,  426,  427,  435,  441,  468,  471, 
472,  562.     See,  also,  Native  Agency. 

Seminaries:  See  Education,  Schools,  Sta- 
tistics. 

Shemitic  races:  153,  171=7,  192=8.  See, 
also,  Abyssinia,  Arabic,  Islam. 

Shilluk:  70. 

Shukulumbi:  221,  319. 

Shuli :    70. 

Shuna :    380. 

Si  =  :  161  note. 

Sisterhoods:  105,  391,  392,  400,  503,  505, 
581,  585=9,  621=2,  659,  736,  761,  795. 

Slavery  and  slave-trade:  5'£'^  America, 
Arab,  Negro. 

Societas  Jesii:  constitution,  370=2;  Ethi- 
opia, 377;  Kongo,  373;  South  Africa, 
382. 

Somali:  47,  50,  56,  169,  170,  290,  341. 

South,  the  :  480=511  passim. 

South    African     missions:    Anglican: 

220,  228,  230,  232,  233,  235,  589,  592, 
761;  Baptist:  252,  805;  Co7igrega- 
tional:  217,  219,  222,  262,  264,  265, 
266,  269,  297,  553,  563,  600=9,  644,  647= 

54,  687,  696,  708,  711,  718,  748=50; 
Friends:  516,  804;  Lutheran:  218, 
219,  221,  287=97,  554,  804;  Methodist: 
218,  221,  301=3,  314,  318,  319,  511,  563, 
612,  761,  764  note;  Presbyterian: 
218,  221,  323,  330=8,  342.  349,  350,  351, 
555,566=78;  Ro7ua7i:  383=91,396,401; 
■ii7idenomi7iational:  516,  519,  526, 
529,  533,  539.  618,  694,  746,  751,  752; 
U7iity:  217,  432,  435=51,  613,  739. 
743;  American:  219,  263,  264,  265, 
314,  318,  511,  544,  553,  608,  618,  687, 
694,  705,  708,  709,  711,  716  (top), 
717=8,    763,   764   note;  Boer:  51,  178, 

221,  330,  433,  438,  529,  534,  618,  714, 
760  and  note,  761,  800,  801,  803,  807, 
809,  812,  813,  816;  British  of  Cape 
Colony  and  Natal:  231,  233,  252,  262, 
302=3,  342,  529,  533,  618,  760,  761,  799= 
816  passi7ii\  English:  220,  228,231, 
232,  233,  235,  262, 266,  284,  301,  319,  384 
note,  515,  516,  519,  526,  539,  542,  543, 
589,  592=4,  600=7,  612,  644,  647=56, 
674=8  passi}7t,  687,  696=700,  748=51, 
799,  805;  Finn:  289;  French:  331=5; 
German:  288,  292,  293=8,  435=51; 
Irish:  802  note;  Italian:  810;  Negro: 
332,  334,   511,  764  note;  Norse:  290; 


Portuguese:  380;  Scotch:  323,336=8, 
349,  350,  351,  556,  566=78;  Swedish: 
290;  Swiss:  335. 

Spanish  missions:  See  Medieval  and 
Roman  Missions. 

Spelling:  xxii  (text  and  note),  i  note,  160 
note,  301  note,  628  note. 

State,  the,  and  missions:  (ancient)  28,  30, 
36,  86;  (Anglican)  244,  812  note; 
(Baptist)  251,  485;  (Congregational) 
277,  282,  675;  (Islamic)  46,  53; 
(Lutheran)  286;  (medieval)  82,  88, 
98,  100,  128,  133,  137,  147,  172; 
(Methodist)  300,  314=5,  485;  (modern) 
179,  189,  202,  208=10,  212,  213;  (Pres- 
byterian) 327,  330,  333,  567;  (Roman) 
362,  382,  393,  396,  398,  403=4,  409=10, 
416,  503,  660,  661,  668,  675,  685,  739, 
758;  (undenominational)  257,  501 
note  one,  515  note,  517,  525,  529; 
(Unity)  420,  423,  426,  433,  436,  445, 
449,  451,  710,  757,  812. 

Statistics:  (Anglican)  229  and  note,  230, 
232,  238,  242,  246,  249,  424,  481,  482, 
483,  557;  (Baptist)  252,  254,  255,  484=7, 
763;  (Congregational)  260,  265  note, 
271,  272,  281,  282,  283,  491,  554,  610, 
722,  728;  (cultural)  794=6;  (educa- 
tional) 769=77;  ffreedmen)  479=510 
passi77i,  763;  (Islamic)  51,  53,  63=4, 
67,  115,  176,  177,523:  (literary)  778= 
87;  (Lutheran)  291,  293,  294,  297, 
555,  587=8,  764;  (medical)  788=90; 
(medieval)  103,  104,  143;  (Methodist) 
300,  303,  304,  307,  308,  311,  314,  318, 
322,  494=8,  763,  764;  (modern)  xvi, 
XXV,  157=9,  162,  165,  180,  182,  438,552, 
702,  720  sq.,  814=7,  742  note,  744  note, 
752,  760;  (philanthropic)  791=3;  (Pres- 
byterian) 328,  330,  331,  332  and  note, 
336,  340  note,  342,  353,  354,  499,  555=6, 
566  sq.,  760  note;  (Roman)  370,  374, 
375,  384,  391,  402,  415,  501  note,  502, 
504,  505,  510,  621,  720,  721,  731=4,  764; 
(undenominational)  516,  517,  518  note, 
521,  522,  526,  528,  533,  537,  539,  549, 
615,  618;  (Unity)  425=31,  437,  44i,  445, 
451,  461,  466=7,  470,  471,  472. 

Statistics,  analysis  of:  Africa:  720=40,  769= 
96,  814=7;  Antilles  and  freedmen: 
479=510,  618,  726,  727;  contrasts  be- 
tween Protestantism  and  Rome:  510, 
721=2,  732,  734=8;  field=forces :  723, 
726,  727=30;  gains:  722,  760;  meaning 
of  gains:  729;  papal  and  Protestant 
statistics  en  77tasse:  720=32,  734, 

Stella:  303. 

Student,  the,  and  missions:  xxv,  15,  21, 
23,  33,  73;  109=26, 146=8, 150,  198;  212, 
213,  236,  316,  338,  339,  344,  527=9,  616, 
618,  769=80 /«j^z;«,  795,  809  note  three, 
811  note  three. 

Sudanese:  52,62,69,175,  180,196.  5"^^, 
also,  Arabs,  Islam,  Negro  and  Su- 
dan. 

Suez  Canal :   185. 

Sunday=schools:  796. 

Sunnite:  66,  195. 


INDEX  OF  SURJECTS 


855 


Susu :  240. 

Sutu:  xxiii,  229,  284,  294,  331,  334,  392. 

Swahili :  45,  48,  51,  160,  162,  231,  237,  331. 

Swazi :  229,  303. 

Swedish   missions:    221,   222,   262,   287, 

289,  611. 
Swiss  missions:  323,  335,  517,  523  note. 

Tabili:  229,  267,  380,  383,389=91,653,  751. 

Tambuki :  443. 

Temperance:  791,  810,  811. 

Theological  seminaries:  769. 

Timni  (Temne)  :   235,  714. 

Training=schools:  769. 

Translations  of  the  Scriptures:  See  Bible= 
versions. 

Tshi:  161  note,  181  note. 

Tuareg:  49. 

Tubu  (Tibbu) :  51,  72. 

Turks:   5f^Osmanli. 

Typical  missions:  (ancient)  26,  29,  32; 
(Anglican)  229,  236,  248,  558,  595, 
637=43,  718=740;  (Baptist)  253,  257, 
259,486,597=9;  (Congregational)  264, 
266,  280,  490,  649=54;  (freedmen)  486, 
490,495,497,  503;  (industrial)  565=78; 
(Lutheran)  291,  292,  293,  294,  295, 
586=8;  (medical)  558=9;  (medieval) 
97=101, 104=6,  107, 133=6,  149;  (Metho- 
dist) 299,  300,  305,  322,  495,  497; 
(Muslim)  46,  47,  53,  55,  60;  (Presby- 
terian) 326,  330,  331,  337,  339,  343, 
352,  565=78;  (Roman)  373=82,  395, 
397=409,  503,  621,  623,  661=3,  669,  738; 
(undenominational)  308,  313,  516=9, 
520=2,  525,  530=3,  534,  538,  539,  546, 
548,  564,  595,  615=6,  618;  (Unity)  424= 
31,  435=7,  439,  449;  (women's)  595, 
597=9,  615=6,  618,  622. 

U=:  161  note. 

Ugandan:  160,  735,  753. 

Ugandan  missions:  See  Anglican  and 
Roman  missions. 

Undenominational  mission  work:  (Ameri- 
can) 524,  528,  536,  544,  546,  547,  548, 
799,807,  811;  (Boer)  534,  618;  (co- 
lonial British)  534,  539,  618,  801,  809, 
811;  (English)  515=6,  519,520=1,522, 
535,  537.  539,  543,  545,  546,  548,  595, 
615,  801,  802,  805,  806,  807,  809; 
(French)  809;  (German)  516,  800; 
(international)  517,  520,  529,  549,811; 
(Negro)  799,  804,  805,  808;  (Norse) 
810;   (Scotch)  524,  529,  544,  547,  808. 

United  Brethren  in  Christ:  321,  618. 

United  Presbyterians  (America) :  impor- 
tance of  Egypt,  357;  meaning  of  the 
work,  358;  methods,  353=50;  opening, 
351;  natives,  356;  results,  353,  358. 

United  States:  See  American,  Freedmen 
and  Negro  missions. 

Unity  of  Brethren  ("Moravians"): 
among  freedmen,  s,Zo  and  note;  itt 
Africa,  xxi,  xxii,  150,  209,  211,  214, 
215,  216,  217,  432=56,  613,  647,  714, 
739,  762,  803;  171  the  A  ntilles,  421=31 ; 


failure,  447=8;  inauguration  of  modern 
missions,  419;  limitations,  451;  re- 
sults, 430,  445,  451=4,  456. 

Unity,  the,  as  mission=society :  caliber  of 
representatives,  466,  473;  Christly 
spirit,  466,  469;  comity,  467;  con- 
stitution, 464;  finance,  470;  history, 
460;  method,  469,  472;  organization, 
464,  468,  803;  pietism,  462;  provinces, 
430,  445,  465;  strength,  216,  474; 
system,  468,  471;  unworldliness,  474; 
worship,  466;  Zinzendorf,  462. 

Universities:  23,  66,  73,  114,  116,  147,  198, 
212,  236,  366,  481,  490,  497,  499,  505, 
568,  618,  657,  769. 

Various  societies:  793=6. 

Veh:  163,  234. 

Versions:  See  Bible=  Versions. 

Wa=:  161  note. 

Wahabi :  52,  54. 

Waldensians:  178,  331  note,  810,  816. 

West  African  missions:  Atiglican,  217, 
219,  220,  223,  228,  232,  233,  234,  235, 
239=44,  590,  690,  718,  740,  761;  Bap- 
tist: 217,  218,  220,  222,  240,  251=9, 
553,  596,  688,  694,  743,  745,  761; 
Co7ig>egatio7ial :  217,  220,  222,  240, 

261,  262,  263,  265,  266;  Friends:  $1$, 
614;  Liit/ierati:  221,  286,  288,  563, 
610,  611;  medical:  252,  553,  554,  556, 
557;  7nedieval:  133=5,  i37=8;  Metho- 
dist: 217,  218,  219,  220,  221,  223,  300, 
303=23,  557,  612,  713,  718,  761;  Mus- 
li77i:  46,  48,  50,  52=3,  69,  301;  Presby- 
teria7i:  219,  220,  222,  223,  240,  324=9, 
331,  336,  342=9,  350,  555,  619,  688,  690, 
695,  761;  Roman:  373=6,  392,  394, 
395,  401,685,  686,  714;  unde7io)iii7ta- 
tio7ial:  218,  222,  516,  520,  524,  535, 
539,  547,  553,  554,  557,  563,  614,  618, 
694,  741,  743,  746;  U7>.ity:  218,  240, 
446,  740;  American:  218,  219,  220, 
221,  222,  234,  235,  251,  252=5,  259,  261, 
262=4,  288,  305=19,  322,  323=9,  489,  524? 
535,  553,  554,  555,  557,  596,  611,  612, 
617,  618,  619,  688,  705,  706,  708,  709; 
Antillean:  228,  255,343,  448,516,  695; 
Belgian:  392,  417;  Canadian:  262; 
Danish:  286=7,  5^8;  English:  217,218, 
219,  221,  222,  228,  232,  235,  239=44, 
256=9,  262,  266,  300,  304,  319,  520=1, 
538,  539,  553.  554,  59o,  612,  614,  688, 
694,705,  713,  718;  French:  327,  333, 
392,395,401;  German:  218,  220,257, 
287,  323,  331 ;  Irish  :  808;  Italian  :  393; 
Lagos  and  Yariba  :  242, 814;  Kamer- 
unese:  257;  Liberian :  234,  253,  255, 
305,  308,  325,  812,  813;  Negro:  218, 
219=20,  220,  221,  223,  228,  234,  235, 
241,  244,  251,  253,  255,  256,  286,  306=7, 
318.  325,  328,  343,  376,  446=8,  494,  516, 
591,  695,  761,  763,  2,\'2'6fassi7n;  Por- 
tuguese: 130,  133=5,137,  149,  177,  369. 
373=6,392;  Sa=Leonese:  241;  Scotch: 
240,  336,  343;  Spanish:  392;  Swede: 

262.  See,  also.  Directory  of  Mission- 
Agencies,  passi7n. 


856 


INDEX  OF  SUBJECTS 


"White  Fathers",  "White  Sisters:"  See 
Lavigerie;  also,  Index  of  Societies. 

Wolof :    See  Jolof . 

Women  IN  Mission=work:  ancient:  9,27, 
29,  31,  580,  585,704;  Anglican:  232, 
233,  234,  238,  241,  245,  250,  482,  483, 
587,  589=95,  808,  810;  Baptist:  252, 
487,  596=600,  705;  Congregational: 
262,  263,  282,  490,  491,  554,  586,  600= 
10,  647,  649,  650,  655,  727,  728,  751; 
Friends:  515,614;  Ltitheran:  241, 
245,  246,  248,  288,  298,  555,  584,  586=8, 
610=2;  medieval:  98,  139,  581,  585; 
Methodist:  301,  306,  310,  317,  318, 
319,  320,  557,  565,  612,  618,  808; 
modern:  216,  561,  581=2,  585,  624, 
676,  724,  729,  736,  742,  744  note,  760, 
814;  Muslim:  39,  40,  355,  582=3,  616 
and  note;  need  for  women:  582;  new 
crusade:  623;  Presbyterian:  329, 
346,  350,  355.  499»  532,  585.  619=21; 
providential  place:  624,760;  Rotnan: 
384,  386,  391,  392,  400,  503.  505,  581, 
621=2,  659,  808;  undenomitiational : 
518  note,  521,  526,  530,  535,  536,  539, 
547,  615=6,  617,  618,  792,  794,  795.  801, 
803, 804, 805,806, 807,  810, 811 ;  Unity: 
424,  428,  439,  447,  448,  450,  468,  473, 
613,751;  American:  235,252,262,263, 
288,  306,  310,  317,  318,  319,  322,  329. 
355,  482,  483,  487,  490,  491,  493,  503. 
505,  528,  536,  557,  581,  584,  596=600, 
608=9,  611,  612,  614,  617,  618, 619,  621, 
727,  760,  811;  Belgian :_  392,  808; 
Boer:     533,    618;     Canadian:      262; 


English:  233,  235,  262,  301,  319,  320, 

351,  428,  450,  515,  521,  522,  526,  539, 
581,  585,  589=95,  600=7,  610,  612,  614=7, 
648=50,  653,  655,  728 ;  French  :  334, 400, 
587,  622,  659;  German:  241,  245,  246, 
288,  298,  424,  518  note,  584,  585,  587=8, 
610,611;  Hova:  272,282,  554;  Kopt: 
355;  Negro:  268,  270,  319,  327,  329, 
345.  443.  447,  473.  483.  493.  503,  505. 
518  note,  581,  582,  584,  591,  598,  599, 
600,608,609,613,  618,  621,  751;  Norse: 
555,  611;   Scotch:  232,  339,  346,  350, 

352,  593,  601=7,  620,  649, 655 ;  Swedish : 
262.  5"^!?,  also.  Directory  of  Missions 
Agencies,  passim. 

Yao:  xxiii,  340. 

Yariba :  ig8,  200. 

Yolof:  5'^,?  Jolof. 

Young,  the,  and  missions:  94,  97=8,  109, 
232,  236,  262,  317,  331,  344,  350,  354, 
356,  397.  398,  41X,  474.  519.  521,  527=9. 
535,  546,  549.  609,  630=43,  647,  736, 
754,  764,  794,  800,  801,  805,  811  and 
note  three,  812  note. 

Zambezians:  70. 

Zanzibari:  60,  180,  181,  184,  185. 

Zulu:  xxiii,  72,  160,  161  note,  162,  169, 
184,  185,  198,  219,  229,  233,  262,  264=5, 
269,  290=1,  296,  303,  314,  338,  350,  390, 
516,  526,  534,  544,  553.  575.  592.  594. 
608=9,  687,  705,  707,  708,  709,  711,  715, 
718,  751,  811,  812. 


PRINTED  BY  R.  R.  DONNELLEY 
AND  SONS  COMPANY  AT  THE 
LAKESIDE  PRESS,   CHICAGO,   ILL. 


Date  Due 

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